PRINCETOlSr,     N.    J. 


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Bir^4T8  .A5  T53  1896 
Thelemann,  Otto. 
An  aid  to  the  Heidelberg 
catechism 


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^isr  ^iD 


TO  THE 


Heidelberg  Catechism, 


REV.  OTTO  THELEMANN, 

Detmold,  Gerjiaxy. 


TRANSLATED   BY 


REV.  M.  PETERS,  A.  M.,  B.  D., 

Professor  of  New  Testament  Literature  and  Exegesis  in  the  Ursinus  School 
of  Theology. 


READING,   PA.: 

JAMES  I.  GOOD,  D.  D ,  PUBLISHER. 

1896. 


Copyright, 

1892, 

BY  JAMES  I.  GOOD. 


TR/INSLATOR'S  PREFACE 


It  is  with  peculiar  pleasure  that  this  translation  of 
Kev.  Thelemauu's  excellent  commentary  on  the  Hei- 
delberg Catechism'^  is  offered  to  the  American  Churches. 
The  time  and  labor  required  for  the  preparation  of  the 
translation  are  an  offering  of  love  to  the  symbol  of  faith 
which  has  been  acknowledged  as  the  flower  of  the  Ref- 
ormation period,  and  to  the  Reformed  Church  in  the 
United  States,  in  whose  midst  it  still  holds  undisputed 
sway. 

Thelemann's  Commentary  is  believed  to  be  a  faithful 
representation  of  the  doctrines  and  truths  which  con- 
stitute the  heritage  of  the  Reformed  Churches,  and  to 
which  most  of  these  churches  are  still  devoted  in  faith- 
ful allegiance  and  loyalty  of  heart.  It  is  hoped  that 
the  translation  may  prove  a  blessing  and  an  inspira- 
tion to  a  large  number  of  pastors  and  members  of  the 
English-speaking  Reformed  Churches. 

The  doctrines  of  the  Reformed  Church  have  found 
wide  acceptance  in  many  lands,  and  they  have  been  a 
tower  of  strength  against  tyrants  and  despots  in  Church 
and  State.  The  type  of  doctrine  which  is  character- 
istic of  the  Reformed  Churches  in  all  lands  has  been 
the  means  of  making  heroes  and  mai'tyrs  in  the  war- 
fare of  faith,  and  these  truths,  consecrated  by  the  suf- 
ferings and  blood  of  many  faithful  witnesses,   are   left 

*  Handreichung  zum  Heidelberger  Katechismus  fiir  Prediger, 
Lehrer  uad  Geraeindeglieder,  von  Otto  Thelemann,  V.  D.  M.,  Kon- 
sistorialrat  in  Detmold,  zweite,  durchgesehene  und  erweiterte  Auf- 
lage.     Detmold,  1892.     Verlag  von  C.  Schenk  (M.  Ihle). 


IV  TRANSLATOR'S  PREFACE. 

to  the  Church  as  a  priceless  legacy.  The  Reformed 
Church  will  hold  in  undyiug  remembrance  the  labors 
of  Zwingli  and  Calvin,  Frederick  the  Pious  and  his 
co-laborers,  and  of  the  host  of  those  who  have  labored 
to  establish  the  Church  upon  the  immovable  founda- 
tion of  the  pure  Word  of  God. 

A  few  of  the  passages  quoted  in  the  Commentary 
(from  Ursinus  and  Olevianus),  especially  at  the  begin- 
ning of  the  volume,  were  omitted,  because  it  was  feared 
the  work  would  become  too  large,  and  because  they 
were  accessible  to  English  readers.  But  with  these 
exceptions  the  quotations  have  been  faithfully  given. 

Special  acknowledgments  are  due  to  President  Henry 
T.  Spangler,  of  Ursinus  College,  for  faithful  assistance 
in  revising  the  copy  of  the  translation  from  month  to 
month.  M.  PETERS. 

College viLLE,  Pa., 

February  20,  1896. 


AUTHOR'S  PREFACE  TO  THE  FIRST  EDITION. 


"  But  speaking  the  truth  in  love, 
may  grow  up  into  him  in  all  things, 
which  is  the  head,  even  Christ : 
From  whom  the  whole  body  fitly 
joined  together  and  compacted  by 
that  which  every  joint  supplieth, 
according  to  the  effectual  working 
in  the  measure  of  every  part,  mak- 
eth  increase  of  the  body  unto  the 
edifying  of  itself  in  love,"  Eph.  4  : 
15,  16. 

For  more  than  twenty  years  the  wish  has  often  been 
expressed  to  me,  both  by   pastors  and  teachers,   that  I 
should  prepare  a  practical  exposition  of  the  Heidelberg 
Catechism,  the  need  of  which   has   been  sensibly   felt. 
As  I  did  not  wish  to  lay  down   my  work   without  ful- 
filling the   promise    which    I    had  allowed    myself  to 
make  at  different  times,  and   without  rendering    this 
service    to    my    beloved    Reformed     Church,    I    have 
employed,  during  the  last  two  years,  such  leisure  as  I 
could  command  in  the  midst  of  laborious  official  duties 
in  working  out  this  "  Commentary."     It  is  intende<l  to 
serve  only  as  an   aid,  nothing  more  and   nothing   less. 
And  any  one  who  uses  it,  must  decide  for  himself  what 
will  answer  his  purpose,  the  teacher  for  school  instruc- 
tion, the  minister  for  catechetical  instruction   and  for 
sermons  on  the  catechism.     I  have  also  kept  in   mind 
our  Reformed  candidates  for  the  ministry   who  do  not 
come  in  contact  with  the  Heidelberg  Catechism  at  the 
university,  as  well  as  the  members  of  the  Church  who 
desire  to  inform  themselves  more  fully  as  to   what  is 


VI  PREFACE. 

Reformed  iu  doctrine  and  practice,  and  how  both  these 
are  grounded  in  the  Word  of  God.  I  trust  especially 
that  the  book  may  be  of  service  to  brethren  scattered 
here  and  there  in  building  tliemselves  up  in  knowledge 
and  in  true  piety,  which  can  not  be  done  by  temporarily 
exciting  the  feelings,  but  consists  in  establishing  one's 
1/  faith  upon  the  only  ground  of  our  salvation,  just  as  in 
building  one  stone  is  joined  to  another. 

Only  a  few  words  with  reference  to  the  plan  of  the 
book. 

The  text  of  the  questions  and  answers  is  based  upon 
that  of  the  first  edition  of  the  catechism  published  in 
1563,  adapted  in  its  phraseology  to  modern  modes  of 
speech,  as  is  done  in  the  editions  prepared  for  the 
schools  of  to-day. 

The  questions  are  followed  by  an  explanation  of  spe- 
cial words  and  expressions,  a  short  statement  of  the 
contents  of  the  answer  and  an  analysis  of  the  text  in 
the  form  of  questions  and  answers. 

The  end  kept  in  view  in  the  explanations  is  to  set 
forth  both  the  substance  of  the  doctrines  of  the  cate- 
chism and  their  biblical  foundations.  The  earlier  cus- 
tom of  arranging  comments  in  the  form  of  questions 
and  answers  has  not  been  followed,  nor  have  I  wrought 
them  out  in  the  form  of  ready-made  outlines  for  cate- 
chizing, as  many  might  desire ;  but  they  follow  the 
line  of  thought  of  the  questions  of  the  catechism.  It 
will  not  be  difficult  for  each  teacher  to  work  out  his 
own  outlines,  a  work  from  which  he  must  not  shrink 
if  he  wishes  to  enter  into  the  inner  spirit  of  the  cate- 
chism. Under  some  of  the  questions  special  hints  are 
given  for  their  explanation. 

The  proof  texts  cited  include  nearly  all  of  those 
used  in  the  earliest  editions,  and  are  limited  to  the 
most  important  points,  in  order  that  as  far  as  possible 
they  may  be  printed  in  full.     Only  familiar  or  lengthy 


PREFACE.  VII 

passages  are  abbreviated.  For  tlie  correct  understand- 
ing of  the  passages  cited,  explanations  are  frequently 
added,  and,  after  the  manner  of  the  earliest  editions  of 
the  catechism,  the  literal  rendering  of  important  pas- 
sages is  also  given  (with  the  remark,  "  rendered  liter- 
ally"). Appropriate  illustrations  from  Biblical  history 
are  indicated  at  important  points,  while  numerous  cita- 
tions from  Reformed  Church  history  are  introduced. 

It  is  hoped  that  the  numerous  quotations  from  the 
writings  of  Ursinus  and  Olevianus,  Calvin  and  other 
Reformed  teachers,  as  well  as  from  Luther  and  the 
ancient  Church  fathers,  will  prove  an  acceptable  addi- 
tion to  the  book.  As  I  stand  in  the  fullest  and  most 
perfect  accord,  both  from  conviction  and  experience, 
with  the  authors  of  the  catechism,  Ursinus  and  Olevia- 
nus, in  relation  to  the  creed  of  the  Church,  reformed 
according  to  God's  Word,  so  my  explanations  of  the 
catechism  are  true  to  the  spirit  and  sense  of  their 
work,  as  is  proved  by  the  quotations  from  their  Latin 
and  German  writings.  I  cite  these,  however,  chiefly 
because  the  authors  of  the  catechism  are  naturally  the 
best,  and  have  not  yet  been  surpassed  as,  interpreters 
of  the  same.  At  the  same  time  the  selections  develop 
more  fully  the  brief  explanations  which  I  have  given, 
and  will  serve  to  restore  to  the  Church  the  rich  inheri- 
tance which  it  possesses  in  the  writings  of  these  men. 

As  the  introduction  sets  forth  the  characteristics,  and 
contains  a  synopsis,  of  the  catechism,  so  the  appendix 
furnishes  a  history  of  the  same  and  a  guide  for  its  use. 

May  the  Lord  cause  His  blessing  to  attend  this 
exposition  to  the  instruction  and  edification  of  His 
Reformed  Church,  as  it  seemeth  good  in  His  sight. 

Detmold,  Oct.  18,  1887. 

O.  Thelemann. 


VIII  PREFACE. 


AUTHOR'S  PREFACE  TO  THE  SECOND  EDITION. 


The  first  edition  of  this  book  has  enjoyed  the  signal 
favor  of  God,  and  has  been  accorded  a  very  friendly 
reception.  It  has  been  extensively  reviewed  by  the 
newspapers  of  Germany  and  of  other  countries  (Hol- 
land, Bohemia,  Hungary,  Switzerland,  North  America, 
Cape  Colony),  and  I  have  received  many  personal  let- 
ters of  approval.  In  the  second  edition  no  important 
changes  have  been  made,  except  that  Question  44  has 
been  rewritten,  and  the  explanation  of  several  doctri- 
nal points  has  been  extended. 

May  the  Lord,  to  whose  service  the  book  is  dedi- 
cated, preside  over  its  destinies  as  it  again  goes  forth, 
and  bless  it  wherever  it  may  be  used. 

Detmold,  October,  1891.  O.  T. 


INTRODUCTION.  ix 


INTRODUCTION, 


Outline  and  Structure  of  the  Catechism. 

A  Christian  catechism  is  a  boolv  of  instruction  in  the 
-doctrines  pertaining  to  the  truths  of  salvation  in  the 
form  of  conferences  between  teacher  and  scholar.* 
Ursinus  defines  it  as  follows  :  "A  Christian  catechism 
is  a  brief  and  clear  explanation  of  Christian  doctrine, 
adapted  to  the  intellectual  capacity  of  the  uniiistructed, 
drawn  from  the  writings  of  the  prophets  and  apostles, 
and  divided  into  definite  questions  and  answers." 

In  the  preface  to  his  Geneva  Catechism,  which  in 
part  was  made  the  basis  of  the  Heidelberg  Catechism, 
Calvin  says:  "In  the  Church  careful  provision  has 
always  been  made  for  the  proper  instruction  of  chil- 
dren in  Christian  doctrine.  To  facilitate  the  work, 
not  only  were  schools  established  in  earlier  days  and 
every  one  commanded  to  instruct  his  household,  but  it 
has  also  become  a  custom  to  question  the  children  pub- 
licly in  the  church  on  the  points  of  doctrine  which  all 
Christians  hold  in  common  and  with  which  they  must 
be  familiar.  To  make  this  work  systematic,  a  pre- 
scribed form  has  been  prepared,  called  catechism  or 
instruction."  In  the  dedication  of  his  catechism  "  to 
the  faithful  ministers  who  preach  the  pure  doctrine  of 
the  Gospel  in  East  Friesland,"  he  writes  (1545)  :  "It 
would  not  only  be  desirable  that  perfect  unanimity  as 
to  the  doctrines  of  salvation  should  prevail  every- 
where, but  also  that  all  Churches  should  use  the  same 
catechism.  But  as  for  various  reasons  it  can  scarcely 
ever  be  expected  that  every  Church  should  be  willing 
to  give  up  its  particular  form,  there  is  no  use  in  dis- 

*The  word  "catechism"  is  derived  from  the  Greek  word  mean- 
ing "to  sound  back,"  the  root  of  which  is  "echo,"  resound,  and 
means,  "  to  instruct,  to  teach." 


X  INTRODUCTION. 

puting  about  the  matter.  Only  let  the  diversity  in  the 
instruction  be  sufficiently  guarded,  that  we  all  may 
be  led  to  the  one  Christ,  and  beino-  bound  to  one 
another  by  His  truth,  may  be  united  into  one  body  and 
in  one  spirit,  so  that  we  shall  proclaim  with  united 
voice  the  cardinal  doctrines  of  the  faith." 

Although  the  wish  of  Calvin  was  only  approxi- 
mately attained,  its  fulfillment  was  most  nearly  reached 
by  means  of  the  Heidelberg  Catechism,  wdiich  was 
accepted  as  a  book  of  instruction  for  youth,  not  only 
in  all  German-speaking  Reformed  churches  (outside  of 
Germany,  especially  in  German  Switzerland,  and  later 
in  North  America)  and  in  the  churches  of  the  Nether- 
lands, but  in  the  Reformed  Synod  of  Dort  (1618)  it 
also  received  the  sanction  of  the  Reformed  churches  of 
all  lands.  And  it  may  be  truly  said  that  the  Geneva 
Catechism  is  surpassed  by  the  Heidelberg,  although 
the  latter  is  based  upon  the  former. 

The  answers  of  our  catechism,  by  means  of  which 
the  contents  of  the  faith  are  set  forth,  based  altogether 
upon  the  Word  of  God,  presuppose  a  believing  and 
experienced  Christian.  While  on  the  one  hand  cate- 
chumens must  be  repeatedly  cautioned  against  apply- 
ing to  themselves  without  further  consideration  every 
answer  expressed  in  the  first  person,  yet  on  the  other 
hand  this  form  is  best  adapted  to  lead  the  children  to 
the  knowledge  and  experience  of  faith  and  to  confirm 
them  therein.  This  method  reaches  not  only  the 
understanding,  but  also  the  lieart.  And  many  of  the 
answers  may  very  easily  be  changed  into  prayers.  In 
this  way  the  catechism  combines  the  devotional  ele- 
ment with  its  instruction.  It  is  not  a  popularized  sys- 
tem of  dogmatics,  but  a  thoroughly  practical  book  for 
the  people,  resting  upon  the  Word  of  God,  which  is 
adapted  to  bring  them  to  the  ripest  knowledge  and 
experience,  and  yet  may  be  easily  understood  by  every 
one. 


INTRODUCTION.  xi 

III  the  outline  the  five  so-called  pi-incipal  parts  form 
the  main  heads.  The  order  in  which  they  stand  is 
determined  by  the  practical  order  in  which  they  come 
forward  in  the  experiences  of  the  Christian  life.  The 
parts  of  Luther's  Catechism  are  as  follows  :  1.  The 
Ten  Commandments,  2.  The  Creed,  3.  The  Lord's 
Prayer,  4.  The  Sacraments.  In  the  Geneva  Cate- 
chism Calvin  follows  this  order :  1.  The  Creed,  2. 
The  Ten  Commandments,  3.  Prayer,  4.  The  Word  of 
God,  0.  The  Sacraments.  The  arrangement  of  the 
Heidelberg  Catechism  is  the  simplest ;  1.  Sin,  2.  De- 
liverance, 3.  Thankfulness.  The  Creed  and  the  Sac- 
raments are  treated  under  the  second  head  ;  the  Ten 
Commandments  and  the  Lord's  Prayer  under  the 
third  head.  The  first  part  is  intended  to  bring  about 
a  knowledge  of  sin  and  a  desire  for  salvation.  With  • 
fine  perception  Christ's  summary  of  the  law  is  made; 
the  basis  and  not  the  decalogue  with  its  ten  individual/ 
commandments.  In  the  second  part,  in  connection 
with  the  Apcstles'  Creed,  an  exposition  is  given  of  the 
facts  of  redemption  in  their  objective  and  subjective 
significance,  to  which  is  added  the  doctrine  of  the  sac- 
raments, by  which  the  faith  that  is  wrought  through 
the  proclamation  of  salvation  is  confirmed.  The  third 
part  treats  of  the  Ten  Commandments  and  of  prayer^ 
through  which  the  life  of  faith  becomes  manifest,  exer- 
cises itself  and  grows.  The  subject  of  repentance  or 
the  conversion  of  man,  as  the  beginning  of  the  new 
life,  is  very  properly  assigned  to  this  part,  after  the 
doctrine  of  the  knowledge  of  sin,  faith  and  justification 
has  been  treated.  From  the  standpoint  of  complete- 
ness it  might  be  considered  an  omission  that  the 
doctrine  of  the  Word  of  God  has  not  been  given  a 
place  as  in  Calvin's  Catechism.  But  the  authors  evi- 
dently considered  it  unnecessary  to  give  an  exposition 
under  a  special  head  of  the  nature  and  authority  of  the 


XII  INTRODUCTION. 

Word  of  God,  which  is  not  only  set  forth  as  the 
ground  and  rule  of  Christian  faith  and  life  in  the  body 
of  the  catechism  (Questions  19,  21,  65,  91),  but  is  also 
the  indispensable  foundation  of  it.  A  tree  that  is 
green  and  bears  fruit,  itself  gives  proof  of  the  sound- 
ness of  its  roots,  and  a  house  that  defies  all  storms, 
itself  gives  proof  of  the  firmness  of  its  foundation. 

The  structure  of  the  catechism  becomes  apparent 
from  the  following  outline,  in  which  use  is  made  of 
the  old  division  into  Lord's  Days. 


OUTLINE. 


I.  Lord's  Day.  Man's  only  comfort,  and  how  we 
may  become  partakers  of  the  same.   (Q.  1-2.) 

THE  FIRST  PART. 

Of  the  Misery  of  Man. 

II.  Lord's  Day.  We  learn  to  know  our  misery  from 
the  law  of  God,  which  is  comprehended  in  the  law  of 
love,  which,  however,  we  are  by  nature  not  able  to 
keep.   (Q.  3-5.) 

III.  Lord's  Day.  God  is  not  the  cause  of  this 
misery,  but  our  first  parents  Adam  and  Eve,  through 
whose  fall  the  whole  human  family  has  become  totally 
depraved.   (Q.  6-8.) 

IV.  Lord's  Day.  Therefore  God  justly  requires  that 
His  law  be  kept,  and  justly  punishes  the  transgressions 
of  the  same  both  temporally  and  eternally;  and  His 
justice  cannot  be  set  aside  by  His  mercy.   (Q.  9-11.) 

THE  SECOND  PART. 

Of  Man's  Deliverance. 

V.  Lord's  Day.  The  justice  of  God  must  therefore 
be  satisfied.     This  we  neither  can  do  ourselves,  nor  can 


INTRODUCTION.  xiii 

any  other  creature  do  it  for  us,  bat  He  only  who  is 
very  God  and  very  man  and  perfectly  righteous. 
(Q.  12-15.) 

VI.  Lord's  Day.  That  He  may  take  the  punish- 
ment upon  Himself,  He  must  be  very  man;  that  He 
may  bear  the  burden  of  it.  He  must  be  very  God; 
this  Mediator  is  Jesus  Christ,  as  is  declared  by  the 
Gospel  under  the  Old  and  New  Covenant.   (Q.  1(3-19.) 

VII.  Lord's  Day.  In  Him  we  become  righteous 
only  by  true  faith,  the  chief  articles  of  which  are  com- 
prehended in  our  Catholic,  undoubted  Christian  faith. 
(Q.  20-23.) 

VIII.  Lord's  Day.    This  confession  of  faith  is  divided 

into  three  parts,  and  is  a  confession  of  the  Triune  God. 

(Q.  24-25.) 

Of  God  the  Father. 

IX.  Lord's  Day.  Almighty  God,  the  Father  of  our 
Lord  Jesus  Christ,  is  also  my  God  and  my  Father. 
(Q.  26.) 

X.  Lord's  Day.  By  His  Providence  God  upholds 
and  governs  the  world,  on  account  of  which  I  may 
find  comfort  in  every  circumstance  of  life.    (Q.  27-28.) 

Of  God  the  Son 

XL  Lord's  Day.  Jesus  is  our  only  and  complete 
Savior.   (Q.  29-30.) 

XII.  Lord's  Day.  Jesus  is  the  Christ,  i.  e.,  He  is 
anointed  to  be  our  Prophet,  Priest  and  King.  True 
Christians  are  also  anointed,  and  as  His  members  have 
a  part  in  the  threefold  office  of  Christ.    (Q.  31-32.) 

XIII.  Lord's  Day.  Jesus  is  God's  only  begotten 
Son,  because  He  is  God  of  God  and  my  Lord,  because 
He  has  purchased  me  with  His  blood  to  be  His  own 
property.   (Q.  33-34.) 

XIV.  Lord's  Day.  He  is  the  sinless  Son  of  Man,, 
because  He  was  conceived  by  the  Holy  Ghost  and  born 


XIV  iNrnoDucrrox. 

of  the  Virgin  Mary,  and  has  thereby  delivered  ns  from 
the  sin  in  which  we  were  born.     (Q.  35-36.) 

XV.  Lords'  Day.  As  tlie  only  [)ropitiafory  sacrifice, 
He  sustained  in  body  and  soul  the  wrath  of  God 
against  the  sins  of  mankind  ;  innocently,  as  certified 
by  His  gentile  judge  ;  on  the  cross,  to  assure  us  that 
He  has  taken  on  Him  the  curse  which  lay  on  us. 
(Q.  37-39.) 

XVI.  Lord's  Day.  It  was  necessary  for  Christ  to 
suffer  death  that  He  might  satisfy  for  our  sins ;  that 
He  was  really  dead,  is  certified  by  His  burial.  Through 
His  death  our  temporal  death  has  become  a  passage 
into  eternal  life,  and  we  receive  power  to  die  unto  sin 
in  this  life.  All  fear  of  hell,  which  we  deserved  on 
account  of  our  sins,  He  has  taken  away  from  us. 
(Q.  40-44.) 

XVII.  Lord's  Day.  The  resurrection  of  Christ  gives 
us  the  victory  over  death  in  its  three  forms  :  bodily, 
spiritual  and  eternal.   (Q.  45.) 

XVIII.  Lord's  Day.  Christ  ascended  bodily  into 
heaven,  and  yet  with  His  spirit  He  is  present  with 
His  own  everywhere  and  at  all  times  without  the 
separation  of  the  two  natures  in  Christ;  His  glorified 
body  in  heaven  and  His  spii'it  on  earth  are  a  pledge 
of  our  salvation.   (Q.  46-49.) 

XIX.  Lord's  Day.  His  exaltation  as  our  Head  is 
of  profit  to  us,  His  members,  whom  He  will  make  par- 
takers of  His  heavenly  glory  by  the  resurrection  of  the 
body  and  the  establishm.ent  of  His  kingdom  when  He 
will  come  again  to  judge  the  world.      (Q.  50-52.) 

Of  God  the  Holy  Ghost. 

XX.  Lord's  Day.  The  Holy  Ghost  is  true  God  and 
accomplishes  our  salvation.   (Q.  53.) 

XXI.  Lord's  Day.  The  Holy  Ghost  gathers  the 
•elect  into   the  Church  of  Christ  from    the    beginning 


INTKODUCTION.  xv 

unto  the  end  of  the  world.  All  the  sanctified  in  Christ 
become  partakers  of  His  gifts  in  the  Church  through 
the  Holy  Ghost,  and  are  assured  of  the  forgiveness  of 
their  sins.   (Q.  54-56.) 

XXII.  Lord's  Day.  After  the  souls  of  believers 
have  been  immediately  taken  up  to  Christ  in  death, 
the  body  will  again  be  raised  in  glory,  and  reunited 
with  the  soul,  will  attain  to  the  enjoyment  of  perfect 
salvation,  the  beginning  of  which  we  already  expe- 
rience in  this  life.   (Q.  57-58.) 

XXIII.  Lord's  Day.  By  faith  I  am  righteous 
before  God,  notwithstanding  the  sin  in  which  I  was 
born  and  which  still  cleaves  to  me;  but  not  on  account 
of  the  worthiness  of  my  faith.  (Q.  59-61.) 

XXIV.  Lord's  Day.  Although  good  works  which 
proceed  from  faith  do  not  merit  anything  in  the  sight 
of  God,  yet  God  has  graciously  promised  to  reward 
them.  This  doctrine  does  not  make  men  careless,  but 
rather  careful.   (Q.  62-64.) 

Of  the  Holy  Sacraments. 

XXV.  Lord's  Day.  By  the  use  of  the  sacraments 
the  Holy  Ghost  confirms  the  faith  wrought  through 
the  Word  of  God.  They  are  signs  and  seals  of  the 
grace  secured  for  us  by  the  sacrifice  of  Christ.  Christ 
has  instituted  only  two  sacraments,  holy  baptism  and 
the  holy  supper.   (Q.  65-68.) 

Of  Holy  Baptism. 

XXVI.  Lord's  Day.  Baptism  reminds  us  of  and 
seals  to  us  the  cleansing  of  the  soul  from  sin  by  the 
blood  of  Christ  and  renewal  by  the  Holy  Ghost,  of 
which  the  words  of  Christ  and  His  apostles  assure  us. 
(Q.  69-71.) 

XXVII.  Lord's  Day.  Not  by  water,  but  by  the 
blood  and  spirit  of  Christ  the  soul  is  cleansed  from  sin 


XVI  INTRODUCTION. 

in  baptism  ;  and  children  are  also  to  be  received  into 
the    covenant   of  grace    bv    the   seal  of  baptism.   (Q. 

72-74.) 

Of  tlie  Holy  Supper. 

XXVIII.  Lord's  Day.  In  the  holy  supper  the 
blessing  of  the  sacrifice  of  Christ  is  assured  and  sealed 
to  us  ;  it  rests  upon  the  command  and  promise  of 
Christ  to  believers.  By  partaking  of  it  in  faith,  we 
are  spiritually  united  with  the  Godhead  and  the 
humanity  of  the  glorified  Christ,  as  He  Himself  and 
His  apostles  testify.   (Q.  75-77.) 

XXIX.  Lord's  Day.  The  bread  and  the  wine  are 
not  changed  (transubstantiation),  nor  does  Christ  unite 
Himself  bodily  with  bread  and  wine  (consubstantia- 
tion)  ;  and  yet  we  become  partakers  of  His  body  and 
blood,  viz.  through  the  operation  of  the  Holy  Ghost. 
(Q.  78-79.) 

XXX.  Lord's  Day.  The  popish  mass  is  a  denial 
of  the  one  sacrifice  of  Christ  and  an  idolatry. 

Only  those  who  are  truly  sorrowful  for  their  sins 
and  who  desire  to  become  more  holy  are  to  come  to  the 
Lord's  table;  those  who  declare  themselves  infidels 
and  ungodly  are  to  be  excluded  from  it  by  the  power 
of  the  keys.   (Q.  80-82.) 

XXXI.  Lord's  Day.  By  the  power  of  the  keys 
the  kingdom  of  heaven  is  opened  to  believers  and  shut 
against  unbelievers  by  the  appointed  officers  of  the 
church,  according  to  the  command  of  Christ,  by  the 
preaching  of  the  Gospel  and  Christian  discipline.  (Q. 
83-85.) 

THE  THIRD  PART 

Of  Thankfulness. 

XXXII.  Lord's  Day.  By  our  renewal  into  the 
image  of  God  we  are  enabled,  and  in  order  to  show  our 
gratitude   for  the   blessings  of  Christ  it  is  our  duty,  to 


INTRODUCTION.  xvii 

do  good  works ;  otherwise  we  cannot  inherit  the  king- 
dom of  God.  (Q.  86-87.) 

XXXIII.  Lord's  Day.  The  new  life  which  mani- 
fests itself  in  doing  good  works  has  its  beginning  in 
conversion,  which  consists  in  the  mortification  of  the 
old  and  the  quickening  of  the  new  man.  The  rule  by 
which  we  are  to  be  governed  in  doing  good  works  is 
the  law  of  God,  as  contained  in  the  Ten  Command- 
ments.  (Q.  88-92.) 

XXXIV.  Lord's  Day.  The  Ten  Commandments 
are  divided  into  two  tables :  Our  duties  toward  God 
and  toward  our  neighbor. 

The  first  command  treats  of  the  majesty  of  God  and 
forbids  all  idolatry,  both  gross  and  refined.  (Q.  93-95.) 

XXXV.  Lord's  Day.  The  second  command  treats 
of  the  being  of  God,  and  forbids  all  false  worship  of 
the  true  Gotl.  (Q.  96-98.) 

XXXVL  Lord's  Day.  The  third  command  relates 
to  the  name  of  God  and  forbids  its  misuse,  especially 
by  cursing  and  swearing,  as  gross  sin.   (Q.  99-100.) 

XXXVII.  Lord's  Day.  Yet  Christians  may  take 
a  lawful  oath  in  the  name  of  God.    (Q.  101-102.) 

XXXVIII.  Lord's  Day.  The  f)urth  command  has 
refei-ence  to  the  Lord's  Day,  and  commands  us  to  hal- 
low it  l:)y  resting  from  earthly  labor  and  by  activity  in 
heavenly  things.   (Q.  103.) 

XXXIX.  Lord's  Day.  The  fifth  command,  with 
which  the  second  table  begins,  refers  to  parents  as 
those  who  are  nearest  to  us  among  our  fellowmen  ;  it 
commands  us  to  show  honor,  love,  fidelity,  obedience 
and  patience  toward  them  and  all  in  authority.  (Q. 
104.) 

XL.  Lord's  Day.  The  sixth  command  forbids  us 
to  injure  our  neighbor  in  body  or  life,  whether  it  be  by 
gross  or  refined  murder;  and  commands  us  to  love  our 
neighbor,  even  our  enemy.  (Q.  105-107.) 


XVIII  INTRODUCTION. 

XLI.  Lord's  Day.  The  seventh  command  forbids 
all  unchastitv,  both  in  and  out  of  wedlock,  in  thought, 
word  and  act.   (Q.  108-109.) 

XLII.  Lord's  Day.  The  eighth  command  forbids 
us  to  injure  our  neighbor  in  his  property,  either  by 
trickery  or  by  force,  or  under  tlie  appearance  of  right, 
and  commands  us  to  further  our  neighbor's  prosperity 
in  every  lawful  way.    (Q.  110-111.) 

XLIIL  Lord's  Day.  The  ninth  command  forbids 
all  sins  of  the  tongue  against  our  neighbor.  (Q,  112.) 

XLIV.  Lord's  Day.  The  tenth  command  forbids 
every  evil  thought,  first  in  our  relations  to  our  neigh- 
bor, secondly  also  in  relation  to  all  the  commands  of 
God ;  and  teaches  us  that  the  lust  which  dwells  in  our 
flesh  is  really  sinful  in  the  sight  of  God. 

Although  even  the  holiest  men  cannot  fully  keep 
these  commands,  yet  God  requires  them  of  us  that  we 
may  more  and  more  seek  the  forgiveness  of  our  sins 
and  strive  earnestly  to  attain  the  goal  of  perfection. 
(Q.  113-115.) 

Of  Prayer. 

XLV.  Lord's  Day.  Prayer  is  the  chief  part  of 
thankfulness.  It  will  be  heard  only  when  it  is  addressed 
to  the  one  true  God  and  proceeds  from  an  humble 
heart,  and  is  offered  in  full  reliance  upon  the  promise 
of  God.  We  are  to  pray  for  all  spiritual  and  bodily 
needs,  as  the  model  prayer  of  our  Lord  teaches  us. 
(Q.  116-119.) 

XLVL  Lord's  Day.  The  address,  "  Our  Father," 
is  to  awaken  in  us  childlike  fear  and  trust,  and  the 
addition,  "  which  art  in  heaven,"  is  to  remind  us  of 
the  majesty  of  God.     (Q.  120-121.) 

XLVII.  Lord's  Day.  The  first  petition  :  that  the 
name  of  God  may  be  hallowed  in  us  and  through  us. 
(Q.  122.) 

XLVIII.  Lord's  Day.  The  second  petition  :  that 
God  may  rule  us,  establish  His  kingdom  until  the  full 


INTRODUCTION.  xix 

perfection  of  His  kingdom  sliall  take  place  in  glory. 
(Q.  123.) 

XLIX.  Lord's  Day.  The  third  petition  :  that  God 
would  help  us  to  renounce  our  own  will  and  to  joyfully 
obey  His  will.   (Q.  124.) 

L.  Lord's  Day.  The  fourth  petition  :  for  bodily 
needs,  and  for  the  blessing  of  God  upon  our  labor. 
(Q,  125.) 

LL  Lord's  Day.  The  fifth  petition  :  for  the  for- 
giveness of  our  sins  and  all  evil  that  cleaves  to  us. 
(Q.  126.) 

LIT.  Lord's  Day.  The  sixth  petition  :  for  strength 
in  the  conflict  with  evil  and  with  the  evil  one. 

The  conclusion  of  our  prayer  relates  to  the  praise  of 
God  our  King,  who  can  and  will  give  us  all  good. 
Such  confidence  is  sealed  by  the  word  amen,  ^.  e.,  it 
shall  truly  and  certainly  be.   (Q.  127-129.) 


The  excellence  of  the  Heidelberg  Catechism  is  not 
only  attested  by  its  general  acceptance  and  use,  but 
every  age  has  furnished  special  acknowledgments  of 
indebtedness  to  it  and  testimonials  of  its  worth. 

Two  princes  openly  and  publicly  expressed  allegiance 
to  it.  The  pious  Elector  Frederick  III.  of  the  Palati- 
nate, in  his  defence  before  the  Emperor  and  the  realm 
at  the  Diet  of  Augsburg,  used  the  following  words  : 
"As  far  as  my  catechism  is  concerned,  I  am  committed 
to  it.  It  is  fortified  in  the  margin  by  proof  texts  from 
the  Holy  Scriptures  to  such  an  extent  that  it  must  stand 
immovable,  and  it  is  my  hope  that  by  the  help  of  God 
it  may  continue  so  to  stand." 

The  faithful  King  Frederick  William  I.  of  Prussia, 
in  the  regulations  which  he  issued  Nov.  9,  1717,  gives 
the  following  direction  :  "  That  in   all   the  evangelical 


XX  INTRODUCTION. 

churches  and  schools  of  my  dominions  there  shall  be 
used  and  taug;ht  no  other  catechism  than  the  Heidel- 
berg Catechism,  to  which  I  myself  hold  allegiance." 

The  Synod  of  Dort  (1618),  representing  the  Re- 
formed churches  of  all  lands,  approved  and  unani- 
mously declared  :  "  That  the  doctrine  embraced  in  ihe 
Palatinate  Catechism  is  in  accordance  with  the  Word 
of  God,  and  that  it  contains  nothing  which  on  the 
ground  of  dissonance  with  the  Word  of  God  needs  to 
be  altered  or  amended,  and  that  it  is  also  an  exceed- 
ingly correct  hand-book  of  sound  Christian  doctrine, 
adapted  with  special  skill  not  only  to  the  capacity  of 
youths,  but  also  to  adults." 

Eminent  theologians  have  given  it  their  highest 
praise. 

Henry  Bullinger  (d.  1575),  antistes  and  successor  of 
Zwingli  at  Zuridi,  wrote  in  1563,  soon  after  the  appear- 
ance of  the  book  :  "  The  catechism  of  the  illustrious 
Lord  and  Elector  Frederick  I  have  read  with  great 
interest,  and  in  reading  it  I  have  heartily  thanked  God 
that  the  work  which  he  commenced  through  Frederick 
has  been  crowned  with  success.  The  arrangement  of 
the  book  is  comprehensive,  the  doctrines  are  set  forth 
in  their  purity  and  in  accordance  with  the  truth. 
Everything  is  clear  and  edifying.  Its  rich  contents 
are  put  together  in  compact  form.  I  am  confident  that 
no  better  catechism  has  made  its  appearance.  God's 
name  be  praised  for  it.  May  He  grant  it  abundant 
success." — David  Parens,  Professor  at  Heidelberg  (d. 
1622),  calls  it  a  "  golden  book,"  and  says  that  "  it  is 
the  general  opinion  of  pious  persons  that  there  could 
scarcely  be  another  catechism  prepared  that  is  so  firmly 
grounded  upon  the  Word  of  God,  so  clearly  arranged, 
so  perfectly  finished  and  so  uniformly  adapted  to  the 
intellectual  capacity  of  adults  and  of  youth,  as  is  the 
Palatinate  or  Heidelberg  Catechism." 


INTRODUCTION.  xxr 

The  judgment  of  Henry  Alting,  Professor  at  Hei- 
delberg and  Groningen  (d.  1644),  wns,  "  tliMt  the  Hei- 
delberg Catechism  is  at  the  same  time  milk  for  babes 
and  strong  meat  for  adults." — When  the  delegation  of 
English  Theologians  returned  home  from  the  Synod 
of  Dort,  tliey  said  :  "  Our  Reformed  brethren  on  the 
continent  have  a  small  book,  the  Heidelberg  Catechism, 
whose  single  leaves  are  worth  more  than  tons  of  gold." 

Although  the  catechism  was  attacked  most  bitterly 
by  Lutheran  Theologians  when  it  first  appeared,  it 
nevertheless  found  recognition  later  even  in  these  cir- 
cles. Benthem  (d.  1723),  the  Theologian  of  Luene- 
berg,  writes  as  follows :  "  Excepting  the  peculiar  doc- 
trine of  Calvin  contained  in  it,  I  must  confess  that  the 
boast  of  the  Reformed  is  well  founded,  that  Ursinus 
excelled  himself  in  the  preparation  of  the  catechism 
as  much  as  in  all  his  other  writings  he  excelled  all 
their  other  theologians.  The  arrangement  of  the  cate- 
chism under  the  three  heads  of  Man's  Misery,  Deliver- 
ance and  Thankfulness  corresponds  to  the  facts.  The 
questions  are  well  drawn  up  and  the  answers  are  clear, 
the  proof  texts  are  choice  and  the  arrangement  of  divi- 
sions into  Lord's  Days  is  edifying." 

Let  us  conclude  with  the  testimony  of  two  modern 
theologians.  The  judgment  of  Max  Goebel  (d.  1857) 
was  as  Allows  :  "The  Heidelberg  Catechism  may  be 
regarded  in  the  truest  sense  of  the  word  as  the  flower 
and  fruit  of  the  entire  German  and  French  Reforma- 
tion. It  combines  in  it  Lutheran  fervor,  Melanch- 
thonian  clearness,  Zwinglian  simplicity  and  Calvinian 
fire."  In  the  preface  to  the  edition  of  the  Heidelberg 
Catechism  prepared  in  1850  for  St.  Stephen's  church 
in  Bremen,  Frederick  Mallet  (d.  1865}  says :  "  No 
catechism  has  appeared  since  the  time  of  the  Reforma- 
tion, which  can  be  compared  with  the  Heidelberg 
Catechism,  either  as  to  form  or  contents.     It  is  a  book 


XXII  INTRODUCTION. 

alike  for  the  people  and  for  the  learned  ;  it  is  popular, 
as  well  as  doctrinal.  The  scholar  will  find  in  it  a  pre- 
sentation of  the  entire  doctrinal  system  of  the  Evan- 
gelical Reformed  Church.  As  a  devotional  book  it  is 
adapted  both  to  the  educated  and  uneducated,  and 
shines  with  the  light  of  divine  truth  upon  the  human 
heart  and  upon  human  life.  At  the  same  time  this 
catechism  is  both  polemical  and  irenical,  a  warrior  and 
a  peace  maker.  It  so  expresses  the  truth  that  false- 
hood appears  clearly  as  falsehood,  and  that  it  is  irre- 
concilable with  the  truth.  At  the  same  time  it  is  so 
irenical,  it  so  loves  and  seeks  peace,  and  so  mediates 
between  those  who  agree  on  the  main  doctrines,  that  if 
it  had  not  been  for  the  pride  and  obstinacy  of  learned 
theologians  and  their  imitators,  it  would  have  become 
long  since  the  formula  of  concord  of  the  entire  Evan- 
gelical Church." 


I  N  D  EX. 


Question  1                  Page  1 

u 

2 

"     6 

Part  L~ 

-The  Misery  of  Man.    Pa- 

ges 8-48. 

Question    3             Page    8 

a 

4 

"     12 

(( 

5 

"     17 

u 

6 

"     21 

t( 

7 

"     25 

a 

8 

"     36 

i( 

9 

"     39 

a 

10 

"     41 

u 

11 

"     45 

Part  II. 

-  Man's  Deliver 
ges  48-304. 

ance.  Pa 

Question  12           Pa 

ge    49 

(( 

13 

51 

a 

14 

52 

i( 

15              ' 

53 

(I 

16 

55 

u 

17 

55 

a 

18 

56 

iC 

19 

59 

a 

20 

73 

a 

21              " 

76 

a 

22              " 

81 

a 

23 

82 

(C 

24 

83 

(( 

25 

83 

11 

26 

92 

u 

27 

102 

{( 

28 

106 

(C 

29 

110 

Question  30 
31 
32 
33 
34 
35 
36 
37 
38 
39 
40 
41 
42 
43 
44 
45 
46 
47 
48 
49 
50 
51 
52 
53 
54 
55 
56 
57 
58 
59 
60 
61 
62 
63 
64 


Page  113 

"  117 

"  124 

"  130 

''  134 

"  138 

"  148 

''  148 

"  154 

"  156 

"  159 

"  160 

"  164 

"  166 

"  168 

"  171 

"  177 

"  179 

"  179 

"  183 

"  186 

"  190 

"  194 

"  201 

"  209 

"  218 

"  221 

"  224 

"  229 

"  231 

"  233 

"  236 

"  237 

"  239 

"  240 


XXIV 


INDEX. 


Question  65 
06 
67 
68 
69 
"  70 
71 
72 
73 
74 
"  75 
76 

78 
"    79 

80 

81 
"    82 

83 
"         84 

85 


Page  242 

"  245 

"  248 

"  249 

"  251 

"  254 

"  255 

"  257 

"  258 

"  259 

"  267 

"  272 

a  274 

"  291 

"  294 

"  295 

"  297 

"  301 

"  302 

"  303 

"  304 


Part  m.— Of  Thankfulness.  Pa- 
ges 311-446. 


Question 

86 

87 

88 

89 

90 

91 

92 

93 

94 

95 

Pa 


re  312 
316 
317 
325 
325 
329 
332 
339 
341 
341 


Question  96 

"    97 

98 

"         99 

100 
"         101 

102 
"  103 
"       104 

105 
"  106 
"  107 
"       108 

109 

110 
"  111 
"       112 

113 
"   114 

115 
"  116 
"  117 
"   118 

119 
"  120 
"  121 
"  122 
"  123 
"   124 

125 
"  126 
"   127 

1 28 

129 


Page  353 

"  355 

"  358 

"  360 

"  360 

"  364 

"  364 

"  368 

"  376 

"  380 

"  380 

"  380 

"  387 

"  387 

"  392 

"  392 

"  397 

"  400 

"  402 

"  403 

"  405 

"  410 

"  415 

"  415 

"  418 

"  418 

"  420 

"  422 

"  427 

"  430 

"  433 

"  436 

"  442 

"  445 


The  Heidelbero;  Catecliisra. 


THE  ONLY  COMFORT. 


Question  1. 

What  is  thy  only  comfort  ui  life  and  death  f 

xAlNswer.  That  I  with  body  and  soul,  both  iu  life  and  death,  am 
not  my  own,  but  belong  unto  my  faithful  Savior  Jesus  C-hrist,  who 
with  his  precious  blood  hath  fully  satisfied  for  all  my  sins,  and  de- 
livered me  from  all  the  power  of  the  devil ;  and  so  preserves  me 
that,  without  the  will  of  my  heavenly  Father,  not  a  hair  can  fall 
from  my  head  ;  yea,  that  all  things  must  be  subservient  to  my  salva- 
tion :  and  therefore,  by  his  Holy  Spirit,  he  also  assures  me  of  eternal 
life,  and  makes  me  sincerely  willing  and  ready  henceforth  to  live  unto 
him. 

I.  IN  WHAT  TRUE  COMFORT  CONSISTS. 

1.  Man,  ever  since  sin  came  into  the  world,  and  because 
of  sin,  is  subject  to  the  miseries  of  life  (Gen.  3 :  16-19; 
pain — grief — thorn  and  thistles — sweat  of  the  brow), 
and  to  the  terrors  of  death  (Job  18  :  14,  the  king  of 
terrors ;  Heb.  2  :  15,  fear  of  death  ;  Heb.  10 :  27,  a 
fearful  looking  for  of  judgment).  So  both  body  and 
soul  suffer  because  they  are  bound  together.  The  great- 
est misery  is  the  misery  of  sin. 

2.  Over  against  all  this,  we  need  comfort,  both  in  life 
and  death.  Gen.  5  :  29,  Isa.  38:  17,  Ps.  25 :  17,  Ps. 
11(3:  3. 

3.  Comfort  is  a  calming,  a  stirring  to  life,  a  setting 
upright  of  soul,  in  which,  however,  we  are  sensible  of 
the  pains  and  needs  of  the  body.  Matt.  11  :  28-30. 

4.  False  comfort  is  sought : 

a)   In  riches  and  luxury,  Job  31  :  24,   the   rich  citi- 
zen, Luke  16,  and  the  rich  peasant,  Luke  12. 
2 


2  THE  HEIDELBEIUI  rATECITlSM. 

b)  In  health  of  body.  The  common  saying  is, 
"  Health  is  the  most  im])ortant  thing."  Bnt  "  to-day 
re{l,to-moiTow  dead."     Ps.  90:  (>,  they  are  like  grass. 

c)  In  obstinacy,  Ps.  2  :  :>,  Jonah  4  :  1).  An  exam- 
ple is  Agag,  1  Sam.  IT)  :  ;>l2. 

6?)  In  dissipation,  by  worldly  pleasures,  amusements 
and  drunkenness,  1  John  2:  17,  Luke  (> :  25,  Isa.  22: 
13,  14,  Isa.  5 :  22,  24,  or  in  frivolity. 

"  I  live,  how  long  I  know  not ; 
I  die,  and  when  I  know  not ; 
I  go,  and  wliere  I  know  not ; 
And  I  wonder  that  yet  I  am  happy." 

e)  In  other  men,  as  if  they  could  dissipate  anxiety 
and  sorrow  in  any  one.  Job  16  :  2  (miserable  com- 
forters), 2  Pet.  2:  17  (wells  without  water  and  clouds 
without  rain). 

5.  But  all  these  comforts  fail  to  be  permanent,  or 
they  only  make  the  evil  worse  than  before.  True  com- 
fort must  be  suitable  to  all  cases  and  durable  for  all 
time.  There  is  only  one  true  comfort,  and  it  consists 
in  this,  "that  I  am  not  my  own,  but  belong  to  my 
faithful  Savior.''  Luke  10 :  42  (the  good  part),  Acts 
4 :  12,  Haggai  2  :  8,  Christ  is  promised  as  the  hea- 
thens' comfort.  In  Luke  2  :  25  He  is  awaited  as  the 
comfort  of  Israel.  "  I  am  my  own  master"  means  the 
same  as  "  I  am  my  own  slave."  From  this  arises  the 
slavery  of  sin.  Rom.  (\ :  20  (servants  of  sin),  2  Pet.  2  : 
19  (servants  of  corruption).  Cain  was  his  own  master, 
Gen.  4 :  7,  8,  18.  Esau  also,  Heb.  12  :  17,  and  Haul, 
1  Sam.  15  :  19,  23  ;  31  :  4.  As  long  as  I  am  my  own 
and  must  rely  on  myself  alone,  I  must  provide  for  my- 
self. Cares  bring  and  increase  trouble,  but  give  no 
comfort.  But  if  Christ  is  my  Lord  and  I  am  His  prop- 
erty. He  therefore  cares  for  me,  and  this  stills  all  care 
and  unrest,  and  gives  the  true  comfort.    1   Pet.   2  :  9, 


THE  HEIDELBERG  CATECHISM.  3 

Rom.  14 :  8.     See  Mark  8,  on  the  feeding  of  the  four 
thousand.  Luke  22  :  35,  John  10 :  15. 

II.  UPON  WHAT  THE  ONLY  COMFORT  RESTS. 

Our  only  true  comfort  in  Christ  is  grounded  in  this, 
that  we  rest  unconditionally  on  His  love  and  power, 
and  expect  from  Him  every  good. 

1.  Cake. — For  He  has  cared  for  me  before  I  was 
born,  in  that  He 

a)  With  His  precious  blood  hath  fully  satisfied  for 
all  my  sins. 

His  "  blood"  is  His  whole  life  and  death. 

"  Precious"  means  the  same,  because  Christ  is  the 
most  innocent  and  highest  sacrifice.   1  Pet.  1  :  18,  19. 

"  Perfectly"  means  that  we  can  not  or  must  not  add 
anything  to  it,  not  even  the  very  least.  Heb.  9 :  12. 

"  For  all  my  sins"  declare  that  no  sin  and  no  num- 
ber of  them  is  so  great  that  the  sacrifice  of  Christ  is  not 
sufiicient  for  them. 

"  Satisfied"  means  that  He  has  paid  the  ransom  for 
me,  and  so  blotted  out  the  guilt  of  my  sin.  Col.  2  :  14, 
1  Pet.  2  :  24. 

b)  Our  only  comfort  rests  on  this,  that  He  has  de- 
livered me  from  the  power  of  the  devil.  Man  through 
sin  has  become  the  servant  of  the  devil.  Through  the 
deliverance  from  sin  we  became  free  from  the  power  of 
the  devil.  1  John  3  :  8,  10,  Eph.  2  :  3,  Eom.  6  :  23, 
Heb.  2  :  14,  15.  {JS/ote. — The  word  "  devil"  is  repug- 
nant to  the  world  when  it  is  confronted  by  the  name 
in  the  Word  of  God  or  in  the  preaching  of  the  same  ; 
while  it  often  uses  his  name,  and  even  curses  and 
swears  by  it.  There  are  three  reasons  for  this.  1.  Ei- 
ther they  first  of  all  hope  to  deny  the  existence  of  the 
devil.  If  so,  they  are  like  the  ostrich  which  buries  its 
head  in  the  sand  or  in  the  bushes  when  the  hunters  are 
upon  its  heels  and  it  cannot  escape  any  more.     And 


4  THE  HEIDELBERG  CATECHISM. 

then  it  thinks  that  the  liunter  cannot  see  him,  because 
it  cannot  see  the  hunter  ;  and  tlius  thestuj)id  bird  more 
easily  becomes  a  prey  of  the  hunter.  2.  For  they  do 
not  perceive  and  feel  that  through  sin  they  are  under 
the  power  of  the  devil.  Of  this  the  world  is  informed 
by  one  of  her  greatest  prophets  (Tit.  1:  12),  the  poet 
Goethe,  who  says  :  "  The  people  never  feel  the  devil 
even  when  he  has  caught  them  by  the  collar."  o.  Or 
the  anger  of  the  world  (because  Christians  speak  of  the 
devil  in  holy  earnestness  and  according  to  the  Word  of 
God)  proves  that  they  cannot  endure  it  where  their 
Lord  (the  Prince  of  this  world,  John  12  :  31,  16  :  11) 
is  attacked.  The  Heidelberg  Catechism,  on  the  con- 
trary, has  from  its  beginning  the  Word  of  God  in  mind 
(Rev.  22:  19),  namely,  that  the  whole  Bible  undeni- 
ably affirms  the  existence  of  the  devil.) 

"  Redeemed,"  that  is,  ransomed,  and  therefore  freed 
from  the  slavery  of  sin.  In  ancient  times  servants  and 
slaves  were  ransomed,  and  so  made  free. 

c)  The  comfort  rests  on  this,  that  Christ  satisfied  for 
the  guilt  of  my  sins  and  ransomed  me  from  the  slavery 
of  sin.  Christ  has  acquired  me  as  His  own  personal 
property.  And  no  one  or  nothing  can  tear  me.  His 
rightful  possession,  away  from  Him. 

2.  Preservation.— He  also   preserves   me,  in  that 

a)  Without  the  will  of  my  Heavenly  Father  not  a 
hair  can  fall  from  my  head.  God  is  my  Father  through 
Jesus  Christ,  and  the  will  of  the  Father  is  also  the  will 
of  the  Son.  John  (J:  89,  John  10:  30. 

"  I{ai7'  of  my  Head.'' — The  hair  is  the  very  smallest 
thing  in  the  human  body.  We  do  not  pay  any  atten- 
tion if  one  falls  out.  Nevertheless  it  is  said,  "  The 
very  hairs  of  your  head  are  numbered."  Matt.  10  : 
29-31.  The  preservation  of  the  l)ody  is  assured  to 
us.  Isa.  43  :  1-3,  Mark  1() :  19.  Examples,  Daniel 
in  the  Lion's  den,  Dan.  6  ;  the  men   in   the   fiery  fur- 


THE  HEIDELBERG  CATECHISM.  5 

nace,  Dan.  3  (the  hair  of  their  heads  was  not  singed)  ; 
Paul  and  the  viper,  Acts  28  ;  out  of  the  mouth  of  the 
lion,  2  Tim.  4  :  17.  If  Christ  cares  for  the  preserva- 
tion of  our  bodies  with  tlie  greatest  exactness,  how 
mucn  more  does  He  care  for  my  soul.  John  10  •  28 
1  Cor.  1  :  8.  ■       ' 

b)  If  nothing  can  happen  to  me  without  my  Heav- 
enly Father's  will,  then  if  at  any  time  affliction  of  body 
and  soul  befalls  me,  it  occurs  in  accordance  with  His 
will.  Preservation  then  shows  itself  in  this,  that  noth- 
ing can  harm  me,  but  rather  all  must  be  subservient  to 
my  salvation.  Acts  14  :  22,  James  1  :  12,  Rom.  8  :  28. 
As  examples,  the  guiding  of  Jacob,  Gen.  32  :  10 ;  of 
Joseph,  Gen.  oO :  20;  of  David,  Ps.  118:  18,  21. 

This  gives  a  mighty  comfort  and  a  joyful  courage. 

3.  Assurance.— In  order  that  I  with  firm  confidence 
as  a  chosen  child  of  God  can  make  this  only  comfort 
my  own,  Christ  gives  the  double  assurance  : 

a)  The  in\yard  witness  of  the  Spirit.  Self-made  sen- 
timents and  imaginations  cannot  help  me,  the  Holy 
Ghost  alone  can  assure  me  of  my  salvation  and  of  eter- 
nal life.  If  one  has  no  certainty  of  his  salvation  in 
Christ,  then  he  has  no  comfort.  Rom.  8 :  9,  14,  16. 

b)  The  strength  for  a  new  life,  which  we  cannot 
have  of  ourselves,  Christ  Himself  makes  me  "through 
His  Holy  Spirit  willing  and  ready  henceforth  to  live 
unto  Him."  To  live  according  to  the  commandment 
of  God  and  His  honor,  is  then  not  a  burden,  but  a  de- 
light. Matt.  7  :  21,  Is.  40 :  29,  Matt.  11,  30,  Ps.  110  : 
3.  Therefore  I  am  certain,  through  the  only  comfort, 
that  I  am  not  my  own,  but  belong  to  Christ.  In  order 
to  obtain  this  precious  comfort,  we  can  give  up  every- 
thing else,  like  the  man  with  the  hid  treasure  and  the 
merchant  with  the  pearl  of  great  price.  Matt.  13,  Ps. 
73:  25,  26,  Rom.  8:  38,  39. 


6  THE  HEIDELBERG  CATECIIISM. 

ftuestion  2 

Hotr  mnii;/  ihiiuis  are  ueceio^itrif  for  thee  to  kiioiv,  f/iaf  fhoit,  nijoii'niij 
thh  comfort,  iii(ii/f-<t  five  and  die  happy  f 

Three ;  the  first,  how  great  my  sins  and  miseries  are ;  the  second, 
how  I  may  be  delivered  from  all  my  sins  and  miseries  ;  the  third, 
how  I  shall  express  my  gratitude  to  God  for  such  deliverance. 

The  first  answer  is,  as  it  were,  an  open  gateway, 
through  which  we  behold  the  glorious  benefits,  salvation 
and  eternal  life  in  Christ;  which,  as  a  treasure-liouse 
of  God,  the  Catechism  offers  to  us  in  a  beautiful  ar- 
rangement. The  second  question  shows  us  the  three 
steps  by  which  we  enter  and  share  these  gifts.  The 
only  comfort  must  become  and  remain  your  comfort, 
else  it  will  profit  you  nothing  if  you  merely  know  of  it. 

I.  The  Fikst  Part. 

He  that  desires  to  be  delivered  from  the  misery  of 
sin,  must  know,  above  all  things,  that  he  is  held  fast  in 
miserv,  and  that  this  is  so  o-reat  that  neither  he  nor 
any  ot;ier  can  help  him  out  of  it.  A  sick  man  that 
will  not  own  that  he  is  sick,  will  not  ask  for  a  physi- 
cian nor  take  medicine.  But  sin  is  the  most  grievous 
disease,  which  ruins  body  and  soul,  temporally  and 
eternally.  Tlie  first  part  aims  to  awaken  in  us  a  desire 
for  deliverance  Matt.  9  :  12,  Jer.  3  :  18.  The  prodigal 
son,  Luke  15,  when  far  from  home  and  his  father,  sees 
most  of  all  his  misery.  And  he  came  to  himself,  but 
found  fault  not  with  others,  but  with  himself. 

II.  The  Second  Part. 
Were  w^e.only  to  see  how  great  our  misery  is,  but  not 
how  we  can  be  delivered,  we  would  despair  and  be  dis- 
heartened. Illustration — Cain,  Gen.  4 :  l.S.  It  is 
therefore  necessary  to  know  "  that  I  have  a  Savior,  who 
from  tlie  manger  to  the  grave,  yes,  to  the  throne,  where 
man  gives  Him  honor,  belongs  to  me  a  sinner."  This 
the  second  part  teaches.     A  sick  man  who  sees  he    is 


THE  HEIDELBERG  CATECHISM.  7 

sick,  will  not  go  to  the  very  best  physician,  but  to  the 
one  who  is  skilled  in  his  profession,  in  whom  he  can 
place  his  confidence.  John  17  :  3,  Matt.  11  :  28,  Luke 
5:  17,  Acts  4:  12.  The  woman  who  was  a  great  sin- 
ner, Luke  7,  permitted  nothing  to  detain  her  from 
going  to  Christ,  and  then  she  found  the  forgiveness  of 
her  sins,  although  they  had  been  very  great. 

III.  The  Third  Part. 

Every  kindness  we  have  received  deserves  gratitude  ; 
and  this  makes  us  more  attached  to  the  benefactor.  A 
physician  we  pay  when  we  have  become  well,  l)ut  it  is 
impossible  for  us  to  pay  God  for  the  deliverance  which 
is  given  us  in  Christ.  However  we  can  show  ourselves 
grateful  to  Him  by  a  new  life.  But  this  we  know  not 
of  ourselves.  Therefore  it  is  necessary  for  us  to  learn 
how  this  is  to  be  attained  according  to  the  command- 
ments and  prayer.  Ps.  50 :  14.  "The  proper  thank- 
offering.  Rom.  12  :  1,  Col.  2  :  7.  The  healed  Samari- 
tan, Luke  17,  is  to  us  an  example  of  gratitude  ;  the  be- 
havior of  the  nine  lepers  warns  us  against  ingratitude. 
The  one  who  was  thankful  was  especially  assured  of  his 
comfort.  When  we  say  that  it  is  necessary  to  know, 
i.  e.,  to  understand  these  three  parts,  we  do  not  mean  that 
this  is  to  be  done  only  with  the  head,  but  it  must  be- 
come a  matter  of  the  heart.  John  13:   17,  Ps.  50:  15. 

IV.    Division  of  the  Catechism. 

^'  The  three  parts  we  find  together  in  Rom.  7  :  24,  25, 
^"  O  wretched  man  that  I  am,  who  shall  deliver  me  from 
the  l)ody  of  this  death  ?  I  thank  God  through  our  Lord 
Jesus  Christ."  The  headings  of  the  three  parts  of  the 
Catechism  are  taken  from  this,  while  the  division  is 
based  on  the  Epistle  of  the  Romans  in  which  the  Apos- 
tle Paul  treats  of  these  three  divisions.  First  he  con- 
vinces the  Jews  and  Gentiles  that  they   are    miserable 


8  THE  heidelbi:rg  catechism. 

and  condemned  sinners.  Chap.  1  :  18 — 3  :  21.  Sec- 
ondly he  teaches  redemption  tlirongh  Christ.  Chap.  3  : 
21 — 11  :  3().  Thirdly  he  exhorts  them  to  gratitude 
through  a  Christian  life.  Chap.  12:   1 — 16:  27. 

Questions  1  and  2  are  the  introduction  to  the  Cate- 
chism just.  Chap.  1  :  1 — 17  are  to  the  E2)istle  to  the 
Romans. 

PART   FIRST. 


OF  THE  MISERY  OF  MAN. 


THE    LAW    AND    SIX. 


Question  3. 

WJience  knoivest  fJioii  ilnj  m'l^enj .' 
Out  of  the  law  of  (t()(I. 

I.  THE  IMPORT  OF  THE  WORD  "MISERY." 

The  word  "  Elend"  here  translated  misery  originally 
carried  with  it  the  idea  of  "  out  of  one  country,"  "  in  a 
foreign  land,"  and  was  formerly  applied  to  what  was 
considered  the  extremity  of  civil  punishment,  viz.,  ban- 
ishment. "  Misery"  therefore  indicated  the  unhappy 
condition  of  punitive  separation  from  home  and  friends. 
In  the  time  of  the  Reformation  the  original  meaning  of 
the  woi'd  still  prevailed.  Luther  translated  Isa.  58 :  7, 
They  who  are  in  "  Elend"  bring  to  thy  house.  The 
literal  rendering  would  be  :  "  The  poor  who  are  wander- 
ing," and  thus  poor-  travelers  or  wanderers.  The  Sep- 
tuagint  translates  the  ex])ression,  "  Shelterless  poor," 
i.  e.,  homeless. 

2.  That  wliich  is  s[)oken  of  in  the  second  (juestion  as 
"  sin  and  misery"  is  treated  in  the  third  question  under 
one  head.  Sin  and  its  power  (sinfulness)  and  their 
consequences,  viz.,  guilt  and  i)unishment,  are  set  forth. 
Sin  is  not  merely  human  weakness ;  it  is  rather  trans- 


THE  HEIDELBERG  CATECHISM.  9 

gression,^  evil-doing,  an  offence  against  God.  There- 
fore sin  is  the  greatest  of  all  miseries,  because  it  sepa- 
rates man  from  God  and  banishes  him  from  His  pres- 
ence, and  thereby  makes  him  wretched  in  body  and 
soul,  in  time  and  eternity.  Isa.  59 :  2.  The  first  sin 
at  once  plunged  man  into  misery,  and  banished  him 
from  Paradise  (the  dwelling  place  of  God  among  men) 
— out  to  accursed  ground.  Sin  developed  with  the  first 
murder,  and  drove  the  first  murderer,  Cain,  full  of 
despair,  into  the  land  of  Nod,  i.  e.,  into  banishment. 
And  when  a  son  was  born  to  Seth,  he  named  him,  with 
a  feeling  of  the  deepest  misery,  Enos,  i.  e.,  incurably 
sick.      (The  word  Enos  thus  also  signifies  "  man.") 

II.  The  Import  of  the  Law  of  God. 

1.  A  law  is  something  established,  a  certain  fixed 
order,  to  which  one  must  conform.  It  demands  obedi- 
ence. All  human  law  has  its  authority  only  through 
the  divine  economy.  Where  it  contradicts  that,  the 
word  of  the  apostle  holds  true,  "  We  must  obey  God 
rather  than  men."  Acts  5 :  29.  The  divine  law  on  the 
contrary  demands  unconditional  obedience,  because  God 
is  the  highest  and  the  only  infallible  lawgiver. 

2.  God's  law  is  His  revealed  will,  and  directs  us 
what  to  do  and  what  to  leave  undone.  It  is,  therefore, 
in  the  form  of  a  command  and  prohibition.  We  must 
distinguish  between  the  natural  law  of  God  or  the  con- 
science, and  the  revealed  or  written  law  of  God  found 
in  the  Scriptures. 

a)  Conscience  is  the  innate  consciousness  in  man  of 
good  and  evil,  right  and  wrong — a  remnant  from  the 
school  of  Pai-adise,  from  the  tree  of  the  knowledge  of  good 
and  evil.  It  is  also  called  "  God's  voice  in  the  heart 
of  man."  Rom.  2 :  4-15.  But  as  all  the  powers  and 
capacities  of  the  soul  have  become  corrujjt  through  sin, 
so  in  like  manner  the  conscience  is  involved.  Man 
3 


10  THE  HEIDELBERG  CATECHISM. 

can,  tlierefore,  never  attain  to  a  knowledge  of  sin 
tlirongli  conscience  alone,  since  his  conscience  even 
often  approves  many  things  that  God  conden^ns  {e.  g., 
to  lie,  when  it  does  not  work  injury  to  another,  or  when 
it  is  of  advantage  to  the  person  himself  or  to  some  one 
else  ;  to  purloin  or  to  retain  something — i.  e.,  to  steal — 
when  it  is  only  of  little  value,  or  when  the  one  to  whom 
it  belongs  has  an  abundance  of  it).  The  conscience  of 
the  natural  man  is,  therefore,  unreliable.  Rom.  2  :  1/). 
It  needs  to  be  regulated  and  quickened  by  the  written 
law  of  God,  just  as  a  clock  must  constantly  be  regu- 
lated and  set  by  the  sun.  There  is  an  erring  con- 
science, which  is  like  the  clock  that  runs  and  strikes 
the  hour,  but  not  correctly.  There  is  a  slumbering 
conscience,  wdiich  is  like  the  running  clock  that  does 
not  strike.  By  the  "^ooc^"  and  ^^  evil  conscience"  we 
understand  the  testimony  of  conscience  that  one  has 
done  well  or  ill.  But  the  "  good"  conscience  may  also 
be  an  erratic  one. 

b)  The  written  law  of  God,  which  is  revealed  to  us 
in  the  Holy  Scriptures  of  the  Old  and  New  Testa- 
ments, is  God's  revealed  will,  according  to  which  we  are 
to  regulate  our  conduct,  both  in  our  actions  and  in 
avoiding  things  improper. 

1.  First  of  all  in  the  Old  Testament:  John  1:  17, 
Micah  6  :  8.  The  law  in  the  old  covenant  is  of  a  three- 
fold character — the  moral  or  ethical,  the  ceremonial  or 
ecclesiastical,  and  the  state  or  civil  law.  The  ceremo- 
nial law  is  comprehended  in  the  directions  about  wor- 
ship and  the  religious  observances  of  the  people  of 
Israel  ;  the  civil  law  determines  the  political  institu- 
tions and  governs  the  judicial  relations  of  the  people. 
Botii  laws  applied  only  to  the  people  of  Israel,  and 
were  intended  also  to  bring  them  to  a  knowledge  of 
sin.  The  former,  through  their  sacrifices  and  ceremo- 
nial washings,  testified  to  their  uncleanness.  Heb.   10  : 


THE  HEIDELBERG  CATECHISM.  n 

3.  ^  The  latter  convicted  them  of  disobedience  and 
resistance  to  hiw  in  daily  life.  Both  laws  have  been 
abolished  in  Christ ;  the  ceremonial  law  throu^»-h  His 
sacrificial  death  and  His  high  i:.riestly  office  (Cof  2  •  17 
which  are  a  shadow  of  things  to  come  ;  bnt  the  body  is 
ot  Christ  Heb.  10:  12,  2(>).  The  civil  law  has  been 
abolished  through  His  kingly  office  and  through  His 
heavenly  reign,  Matt.  28:  18-20,  after  the  severest 
punishment  of  this  law,  the  penalty  of  death,  had  been 
inflicted  on  the  Son  of  God  (John  19  :  7,  Deut.  21 :  23), 
and  after  the  Jewish  state  had  been  destroyed  by  the 
judgment  of  God.  Of  the  ceremonial  and  civil  law  of 
Israel  it  may  be  said  to  be  true  that  Christ  is  the  end 
of  the  law.  Rom.  10 :  4. 

The  moral  or  ethical  law,  which  is  comprehended  in 
the  Ten  Commandments,  was  the  first  law  which  God 
gave  to  Israel  at  Sinai  as  soon  as  they  had  come  out  of 
Egypt,  and  had  become  an  organized  community.  Ex. 
20,  Deut.  T).  It  is  still  in  force  and  is  for  all  people, 
and  for  all  times  the  foundation  given  of  God  of  the 
moral  order  of  the  world.  Matt.  5 :  17,  "  Think  not 
that  I  came  to  destroy  the  law  and  the  prophets,  but  to 
fulfil  ;"  i,  e.,  not  only  to  fulfil  its  demands  in  His 
active,  and  its  punishments  in  His  passive  obedience, 
but  He  had  also  fulfilled  the  law  in  the  sense  that  He 
made  it  more  complete,  and  demands  that  in  His  king- 
dom there  should  be  a  more  exact  fulfilment  than  that 
to  which  the  Jews  were  accustomed,  and  which  was 
only  directed  to  the  letter. 

2.  The  New  Testament  contains  not  only  the  gospel, 
but  also  the  law  of  the  new  covenant.  John  14  •  15 
John  13  :  34,  Gal.  6  :  2,  1  Thess.  4:3. 

III.  How  to  Attain  to  the  Knowledge  of  Sin  Through  the  Law  of  God. 

God  gave  the  law  for  a  two-fold  purpose.  It  is  to 
lead,  first  of  all,  to  the  knowledge  of  our  sin,  and  then 
to  serve  us  as  a  guide  to  the  new   life  which   is  well- 


12  THE  HEIDELBERG  CATECHISM. 

pleasing  to  God.  For  the  latter  purpose  the  law,  i.  e., 
the  Ten  Cbmmandnients,  is  set  forth  exjdained  in  the 
third  part  of  tlie  C-atechism  (of  "  tliankfulness").  Here, 
in  the  first  ]>art,  we  have  to  do  with  tli(3  law  in  the 
former  sense.  It  is  by  bitter  experience  that  we  become 
acquainted  with  misery  as  evil,  the  consequence  of  sin  ; 
l)ut  we  learn  sin  itself  as  misery  only  from  the  law 
of  God.  Rom.  o:  20.  Here  we  are  concerned  not  so 
much  with  the  coarse  outbreaks  of  sin  and  with  single 
sins,  but  with  the  essence  of  sin  and  our  sinfulness. 
Rom.  7:7.  By  sin  we  understand  all  that  is  opposed 
to  the  holy  will  and  law  of  God,  whether  it  be  in 
thought,  word  or  deed.  1  John  o :  4.  Sin  is  accord- 
ingly rebellion  against  the  will  of  God  and  apostasy 
from  God.  We  come  to  the  knowledge  of  sin  when  we 
compare  our  whole  life,  in  deeds  and  things  avoided, 
in  thought,  word  and  deed  with  the  demands  of  the 
divine  law,  and  when  we  do  not  turn  our  eyes  away 
from  the  odious  picture,  which  confronts  us  as  our  own 
in  this  pure  mirror  ;  or  when  we  are  not  like  the  man 
who  beholdeth  his  natural  flxce  in  a  glass,  and  forthwith 
goeth  his  way  and  forgetteth  what  manner  of  man  he 
was.  James  1  :  23,  24.  Christ  pointed  the  rich  young 
man  who  asked  him  the  way  of  salvation  (Matt.  19),  as 
well  as  the  scribe  who  tempted  him  (Luke  10),  to  the 
law.  But  both  of  these  had  read  the  law  only  super- 
ficially, or  else  they  could  not  have  said  :  "  All  this 
have  I  kept."  We  must  know  tiie  far-reaching  signi- 
ficance of  the  law  if  we  would  know  the  greatness  of 
our  sin. 

Question  4 

-  What  (loth  the  laiv  of  God  require  of  (t-s-  f 
Christ  teaclieth  us  that  brieffy.  Matt.  22 :  :}7-40.  "  Thou  shalt 
love  the  Lord  tliy  God  witli  all  thy  heart,  with  all  thy  soul,  with  all 
thy  mind,  and  with  all  thy  strength.  This  is  the  lirst  and  the  great 
c  >mmand  ;  and  the  second  is  like  to  this  :  Thou  shalt  love  thy 
neighbor  as  thyself.  On  these  two  commands  hang  the  whole  law 
and  the'prophets." 


THE  HEIDELBERG  CATECHISM.  13 

Unlike  Luther's  Catechism,  which  had  already  been 
published  when  the  Heidelberg  Catechism  was  com- 
posed, this  does  not  set  forth  the  Ten  Commandments, 
but  the  summary  of  them  given  by  Christ  Himself  as 
the  means  to  bring  about  a  knowledge  of  sin.  The 
reason  for  this  arrangement  is  not  that  the  writers 
wished  to  change  the  order  of  the  five  principal  points 
treated  in  both  Catechisms,  or  because  it  was  unde- 
sirable to  introduce  the  Ten  Commandments  twice,  in 
the  first  part  as  a  mirror  in  which  to  discover  the 
knowledge  of  sin,  and  then  again  in  the  third  part  as 
the  rule  of  Christian  life.  The  reasons  manifestly  lie 
deeper,  and  are  to  be  found  in  the  nature  of  the  subject 
itself  and  in  the  purpose  of  the  book. 

1.  The  subject  does  not  treat  of  the  knowledge  of 
individual  sins  in  the  sense  of  transgressions  of  particu- 
lar commandments,  but  of  the  knowledge  of  sin,  of  the 
sinfulness  and  the  lost  condition  of  the  natural  man. 
This  knowledge  is  far  more  easily  attained  by  holding 
the  Ten  Commandments  before  us  in  the  concentrated 
form  of  a  summary  like  a  mirror  with  intense  reflec- 
tion in  a  narrow  compass.  The  source  from  which  all 
true  keeping  of  the  law  must  j)roceed,  and  the  goal 
which  it  strives  to  reach,  is  love.  Do  you  love  God 
perfectly  and  your  neighbor  as  yourself?  Tliis  ques- 
tion penetrates  the  inmost  recesses  of  the  soul,  and  over 
against  it  there  is  no  escape  as  might  perchance  be 
attempted  from  one  or  another  of  the  commandments. 
"  Ye  are  to  be  perfect  as  your  Father  in  heaven  is  per- 
fect."  To  this  there  is  but  one  confession  :  I  am  not 
perfect,  and  I  cannot  become  such  of  myself. 

2.  The  other  reason  is  found  in  the  purpose  of  the 
Catechism,  which  is  intended  for  youth,  and  is,  there- 
fore, a  pedagogical  one.  One  might  not  succeed  in 
bringing  a  catechumen  to  a  consciousness  of  utter  sin- 
fulness in  regard  to  the  seventh   commandment    (thou 


14  THE  HEIDELBERG  CATECHISM. 

shalt  not  commit  adultery),  or  the  tenth  (thou  sluilt  not 
covet  thy  neiglihor's  wife).  On  the  contrary,  love  to 
parents,  to  kindred  and  to  benefactors,  with  wliich  the 
yonth  is  familiar,  ])resents  a  point  of  de[)artu)-e  from 
which  to  bring  him  to  recognize  that  he  does  not  love 
(xod  and  his  neighbor  as  he  ouglit,  and  conso(][uently 
does  not  keep  the  commandments  of  God  as  a  whole. 

Althongh  Calvin  in  his  Catechism  treats  the  Apos- 
tles' Creed  as  his  first  point,  yet  the  application  which 
the  Heidelberg  Catechism  makes  of  the  law  in  the  first 
part,  is  fully  Calvinistic.  Calvin  says  :  "The  purpose 
of  the  law  is  easily  recognized.  It  teaches  love — love 
to  God  and  to  the  brethren.  Love  to  one's  self  it  does 
not  teach.  There  is  nothing  in  it  that  says  what  to  do 
or  what  to  avoid  for  the  sake  of  ourselves.  For  even 
without  a  command  we  think  first  of  ourselves,  and  in 
everything  we  care  best  for  ourselves,  if  we  become 
absorbed  in  love  toward  others.  The  commaudments 
do  not  aim  at  particulars,  but  at  the  righteousness  of 
our  whole  being.  Let  no  one  think  that  he  can  fulfil 
them  by  external  acts.  Wlioever  is  not  pervaded  by 
love,  and  does  not  do  everything  out  of  love,  breaks  the 
law  in  every  thought  and  act.  But  since  no  one  has 
such  love  in  himself,  we  all  come  short  and  are  guilty 
before  God.  We  stand  in  need  of  forgiveness,  of  a 
re-adoption  through  grace,  of  a  love  which  is  shed 
abroad  in  our  hearts  and  which  teaches  us  how  to  love. 
Thus  the  law  points  us  to  Christ." 

Again,  the  summary  of  the  divine  law  is  divided  into 
two  commands.  The  fii'st  corresponds  to  the  first  table 
of  the  law  (commandments  1-4),  the  second  to  the  sec- 
ond table  (commandments  5-10).  Compare  question 
93.  This  summary  we  find  already  in  the  Pentateuch, 
and  evidently  in  vicAV  of  it  the  scril)e  who  wished  to 
tempt  the  Lord  with  his  question  (Matt.  22),  made 
no  reply  (Dent.  (3:  5,  Lev.  19:  18). 


THE  HEIDELBERG  CATECHISM.  15 

I.  The  First  and  Greatest  Commandmeiit. 

Loving  God  with  all  our  lieart,  with  all  our  soul, 
with  all  our  miud,  and  with  all  our  strength  is  to  love 
Him  above  all  else  with  full  determination  of  purpose 
and  with  complete  self-surrender, — with  all  the  powers 
of  heart,  soul  and  mind.  Love  is  not  a  mere  sentimen- 
tal feeling,  but  it  embraces  all  the  powers  and  faculties 
of  man, — the  understanding  (knowledge),  feeling  (sen- 
sation) and  willing  (determination),  and  gives  proof  of 
itself  in  all  the  energies  of  body  and  soul.  Therefore 
loving  God  means  also  :  (a)  That  I  recognize  and  honor 
Him  as  the  highest  good  (for  true  love  rests  upon  rev- 
erence), Ps.  73:  25;  {b)  that  I  long  after  Him  contin- 
ually (for  this  is  the  disposition  of  love),  Ps.  27  :  8  ; 
and  rejoice  in  His  presence  (this  is  the  happiness  of 
love),'Ps.  84:  o;  (c)  that  I  gladly  and  freely  do  His 
will  (this  is  the  proof  of  love),  1  John  5  :  3,  Acts  5  :  29. 

U.  The  Second  Commandment,  which  is  like  unto  the  First. 

1.  To  love  your  neighbor  as  yourself,  i.  e.,  as  if  you 
were  he,  or  as  if  you  were  in  his  place.  The  impure 
and  sinful  self-love  (selfishness  and  egotism)  of  the  nat- 
ural man  is  hereby  not  recognized  as  good  and  justifia- 
ble. Against  this  is  directed  the  demand  of  self-denial, 
withoutwhich  love  to  one's  neighbor  is  impossible. 
True  self-love  consists  in  this,  that  we  seek  our  true 
well-being  and  eternal  salvation.  Eph.  5  :  29.  This 
feeling  we  should  also  have  toward  our  neighbor,  and  we 
should  be  concerned  for  his  eternal  salvation  and  tem- 
poral well-being  to  the  same  degree  as  we  are  for  our 
own,  just  as  sincerely,  constantly  and  actively  as  we  are 
bound  and  inclined,  according  to  the  will  of  God,  to 
love  ourselves.  We  are  not  to  say  with  Cain  :  "  Am  I 
my  brother's  keeper  ?"  Gen.  4  :  9.  On  the  contrary, 
we  are  bound  by  what  Paul  writes  in  Philippians  2 :  4 
— "  Look  not  every  man  on  his  own  things,  but  every 


16  THE  HEIDELBERG  CATECHISM. 

man  also  on  the  tilings  of  others  ;"  and  by  what  Christ 
says  in  Matt.  7:  12 — "Therefore  all  things  whatsoever 
ye  would  that  men  should  do  unto  you,  do  ye  even  so 
to  them ;"  and  by  the  royal  law  as  expressed  in  James 

2  :  8 — "  Thou  shalt  love  thy  neiglibor  as  thyself." 

2.  According  to  Scripture  we  distinguish  in  our  love 
toward  our  fellow-men  between  (a)  love  of  brother,  {b) 
love  of  neighbor  and  (c)  love  of  enemy. 

a)  Every  Christian  who  through  faith  has  become  a 
living  member  of  the  body  of  Christ,  is  my  brother. 
1  Cor.  12:  27,  1  Pet.  2:  17.  In  1  Cor.  13:  4-7  the 
apostle  depicts  the  essence  of  brotherly  love.  In  Matt. 
18  :  21,  22  we  see  how  often  we  are  to  forgive  our 
brother.  Acts  2  :  44,  45  :  They  (the  brethren,  the  first 
Christians)  held  all  things  in   common.     Also  1   John 

3  :  16.  Abraham  gives  an  example  of  brotherly  love  in 
his  conduct  toward  Lot.  Gen.  13  :  8,  9. 

b)  Every  person  without  reference  to  race  or  religion, 
is  my  neighbor ;  and  especially  the  one  who  stands  in 
need  of  my  hel]^.  In  Luke  10,  in  the  parable  of  the 
Good  Samaritan,  which  sets  forth  an  example  of  love 
of  neighbor,  Christ  changes  the  question  "  Who  is  my 
neighbor  ?"  into  "  To  whom  art  thou  neiohbor?"  Acts 
17:  2(i,  Isa.  58:  7,  2  Pet.  1:7. 

c)  Among  our  fellow-men  an  enemy  stands  farthest 
from  us,  but  the  same  love  is  to  be  extended  to  him. 
An  enemy  is  one  who  wishes  me  ill,  who  desires  or  does 
me  evil.  Matt.  5  :  44.  Love  toward  one's  enemy  does 
not  manifest  itself  merely  in  not  returning  evil  for  evil, 
but  in  return  in"'  o-ood  for  evil.  Rom.  12  :  19-21.  We 
have  examples  of  love  toward  our  enemies  in  our  cruci- 
fied Savior,  and  in  Stephen.  Luke  23 :  34,  Acts  7  :  59. 

in.  The  Sum  of  the  Law  is  the  Two  Commandments. 

1.  The  demand  of  the  divine  hiw  is  love.  1  Tim. 
1 :  5.  The  fulfiUment  of  the  divine  law,  therefore, 
roots  itself  in  love.  Rom.  13  :  10. 


THE  HEIDELBERG  CATECHISM.  17 

2.  God  asks  us  to  love  Him,  for  His  own  sake  ;  be- 
cause He  is  our  Lord  and  God,  our  Creator  and  Bene- 
factor with  respect  to  body  and  soul.   1  John  4  :  19. 

3.  For  God's  sake  we  are  to  love  our  fellow-men. 
Levit.  19 :  18. 

4.  The  two  commandments  are  like  each  other  :  a) 
With  reference  to  their  contents,  for  both  demand 
love  ;  b)  with  reference  to  their  importance,  for  God 
demands  the  fulfillment  of  the  one  as  of  the  other  with 
equal  emphasis;  c)  because  one  cannot  be  fulfilled  with- 
out the  other. 

5.  The  two  commandments  are  unlike  in  their  rank 
(the  "  first  and  the  greatest,"  and  the  "  other,"  i.  e.,  the 
second)  :  a)  In  respect  to  the  object  of  love  (God  and 
man)  ;  b)  in  respect  to  the  measure  of  love  (above  all 
things  and  as  thyself)  ;  c)  in  respect  to  their  relation  to 
each  other  (because  love  towards  one's  neighbor  springs 
only  from  love  toward  God), 

6.  Love  toward  God  is  the  source  of  all  true  love 
toward  one's  neighbor,  and  love  to  one's  neighbor  is 
the  test  of  love  toward  God.   1  John  4  :   19-21. 

7.  Upon  these  two  commandments  hangs  the  whole 
law  which  God  gave  through  Moses  and  the  prophets, 
through  whom  He  preaches,  interprets  and  incul- 
cates the  law.  The  demands  of  the  law  and  the 
prophets  are  summarized  in  the  two  commandments. 
Upon  these  they  hang,  and  their  fulfillment  moves  in 
them  like  a  door  on  its  hinges. 

ftuestion  5. 

Canst  thou  keep  all  these  things  perfectly  f 

In  no  wise  ;  for  [  am  prone  by  nature  to  hate  (rod  and  my 
neighbor. 

I.  That  I  Cannot  Keep  the  Law  of  God  Perfectly. 

How  then  do  I  come  to  the  knowledge  of  sin  ? 

The  law  of  God  stands  before  me  as  a  mirror.     The 


18  THE  HEIDELBERG  CATECHISM. 

purpose  is  not  to  view  the  mirror,  but  myself  in  the 
mirror;  not  merely  to  become  acquainted  with  tlie  law, 
but  to  learn  to  know  myself  through  it.  In  a  mirror 
we  see  how  we  appear,  clean  or  unclean.  Speaking 
without  a  figure,  it  is  our  dnty  to  compare  with  open  eyes 
and  with  all  earnestness,  the  entire  man — his  disposi- 
tion and  conduct,  his  thoughts,  words,  and  deeds — with 
the  whole  law.  Canst  thou  keep  it  all, — not  single 
commands,  but  all  the  demands  of  the  law, — perfectly  ; 
not  merely  here  and  there,  but  always  and  everywhere, 
and  according  to  the  measure  in  which  God  demands 
its  fulfillment  ?  And  not  merely,  "  Hast  thou  kept  it  ?" 
but  also,  "  Canst  thou  keep  it  ?"  Conscience,  Scripture 
and  experience  answer :  No!  Rom.  2:  17,  James  2: 
10,  1  John  1  :  8,  Rom.  7  :  18,  21.  The  image  which, 
according  to  the  comparison  mentioned  above,  confronts 
us  in  the  mirror,  is  not  lovely  and  beautiful,  but  repul- 
sive and  wholly  deformed  through  sin.  Isa.  1  :  5,  6. 
What  great  wretchedness,  what  depth  of  misery  ! 

II.  Why  I  Cannot  Keep  the  Law  of  God  Perfectly. 

1.  This  comes  from  my  being  prone  by  nature  to  evil. 

a)  Evil  did  not  first  enter  my  heart  in  the  progress 
of  time,  but  it  was  already  there  when  I  was  born  ; 
therefore,  because  we  have  not  acquired  it  by  practice, 
we  cannot  rid  ourselves  of  it  in  the  same  way.  And 
because  the  inclination  to  evil  dwells  in  the  heart  by 
nature,  it  therefore  exerts  so  great  a  power  over  it,  and 
cannot  be  overcome  and  removed  from  it  through  one's 
own  strength,  which  is  already  weakened  by  it. 

b)  If  the  inclination  to  evil  resides  by  nature  in  the 
human  heart,  then  no  man  is  free  from  it,  but  this  sin- 
fulness extends  to  all  men.  Gen.  8  :  21,  Eph.  2  :  o.  Gen. 
6 :  5,  Jer.  13  :  23,  Job  14  :  4,  Rom.  3 :  10-12. 

2.  "  I  am  prone  l)y  nature  to  hate  God  and  my  neigh- 
bor."    From  this  natural  inclination  arises  our  sinful 


THE  HEIDELBEBG  CATECHISM.  19 

and  corrupt  condition,  not  from  the  outbreaks  of  sin, 
which  are  its  natural  effects  and  consequences.  And 
the  corruption  is  not  to  be  measured  by  the  coarseness 
or  refinement  of  these  outbreaks.  The  natural  inclina- 
tion of  man  is  directed  to  the  very  opposite  of  what  God 
demands  of  us  in  His  law — love  to  God  and  man.  And 
this  antithesis  the  Catechism  expresses  in  all  its  severi- 
ty, "  prone  to  hate  God  and  neighbor." 

a)   I  am  prone  by  nature  to   hate  God.     Love  and 
hate  are  like  two  poles  between  which  there  is  no   me- 
diation.    According  to  man's  way  of  looking  at  it,   in- 
difference is  indeed  regarded  as  standing  between  them. 
But  this  is  a  deception.     God  as  the  highest  good  de- 
sires to  be  loved  perfectly  ;  this  demand  is  His   right, 
its  fulfillment  our  duty.  "^  Indifference  and  lack  of  love 
toward  Him  are  only  lesser  grades   of  hatred.     With 
God  only  a  decision  for  or  against  (ein  entweder — oder) 
is  recognized  as  valid  according  to  the  word  of  the  Son 
of  God.    Matt.   12:    30.     Further,   he   who   does  that 
which  is  against  me,  and  which  he  knows  is  against  me, 
will  not  indeed  be  able  to  say  that  he  loves  me.     Ac- 
cordingly he  who  loves  sin,  which  is   hateful  to  God, 
and  loves  the  world,  which  hates  Him,  is  allied  to  that 
which  stands  in  hateful  opposition  to  God,  and  of  such 
an  one  it  can  be  said  that  he  hates   God.     1  John    2  : 
15.     The  natural  man  bears  within  his  heart  a  hatred 
against  all  that  comes  from  God  and  belongs  to  (^od, — 
against  the  Son  of  God,  in  whom  dwelleth  the  fullness 
of  the  Godhead  bodily  and  in  whom  the  greatest  love 
of  the  Father  is  revealed,  John  15  :  28  ;—against_  God's 
Word,  and  that  not  merely  against  the  threatening   of 
the  law,  but  also  against  the  proclamation  of  the  saving 
Gospel,  1  Cor.   1  :   23  ; — against   God's   ways   in    His 
providence  and  government  of  the  world,  Ps.  78  :  41 ; 
14  :  1  ; — against  God's  children  and  servants,  John  15  : 
18,  19  ;  Luke  21 :  17. 


20  THE  HEIDELBERG  CATECHISM. 

Thft  reference,  therefore,  is  not  so  much  to  the  coarse 
outbreaks  of  open  liatred  against  God,  as  they  occur 
among  those  who  liave  reached  the  extremity  of  in  fa  ni}^ 
in  blaspheming  and  cursing  the  name  of  God,  as  to  the 
inner  disinclination  toward  God's  Being  and  Will. 
Thus  it  is  antagonism  and  enmity  against  God.  The 
essence  of  enmity  can  be  characterized  as  nothing  else 
but  hatred.  Even  if  the  world  and  the  flesh  claim  that 
they  love  God,  it  is  only  empty  talk.  For  the  God 
whom  they  pretend  to  love,  is  not  the  true  and  living 
God,  who  created  man  after  His  own  image  in  true 
righteousness  and  holiness,  but  an  idol  which  they  create 
in  their  own  thoughts,  according  to  their  own  imagina- 
tions, and  in  which  they  love  their  own  infirmities.  It 
is  not  different  with  the  idols  of  the  heathen  ;  theirs 
are  coarse,  but  these  are  refined.  But  just  in  this  their 
hatred  against  the  true  God  manifests  itself.  Bom.  8  :  7, 
Ps.  45  :  8,  Matt.  6  :  24,  James  4  :  4,  Isa.  5U  :  2,  Horn. 
5:  2,  Col.  1  :  21. 

b)  I  am  prone  by  nature  to  hate  my  neighbor.  From 
the  same  root  of  sinfulness  from  which  springs  out- 
spoken hatred,  arises  also  that  relation  toward  our 
neighbor  in  which  we  love  ourselves  more  than  we  love 
him,  instead  of  loving  him  as  we  love  ourselves.  How 
universal  this  is,  we  learn  from  daily  experiences  with 
men  and  their  principles.  "  Das  Hemd  ist  mir  nadier 
als  der  Bock."  {"  Each  one  is  neighbor  to  himself") 
Where  a  so-called  natural  love  is  found,  it  is  always 
very  imperfect  and  lacks  the  only  ])roper  motive.  One 
loves  either  for  the  sake  of  one's  own  ])leasure,  or  on 
account  of  one's  own  advantage ;  thus  ultimately  one's 
self,  or  on  account  of  one's  self;  whereas  God  wishes 
that  we  should  love  our  neighbor  for  God's  sake,  i.  e., 
from  obedience  toward  Him  and  according  to  the  man- 
ner that  is  well-jdeasing  to  Him.  How  little  value  is 
to  be  set  on  such  natural  love,  we  may   conclude  from 


THE  HEIDELBERG  CATECHISM.  21 

the  ease  and  persistence  with  which  it  passes  over  into 
deadly  hatred,  as  daily  experience  teaches  us.  He 
who  knows  his  own  heart,  and  whose  eyes  are  open 
to  penetrate  the  restless  life  of  men,  must  coincide  with 
the  words  :  "  I  am  prone  by  nature  to  hate  my  neigh- 
bor." Titus  3  :  o.  (The  apostle  Paul  says  this  of  him- 
self and  of  the  other  Christians  after  their  former  con- 
versation, although  he  could  testify  with  reference  to 
himself:  "After  the  righteousness  in  the  law  I  w^as 
blameless."  Phil.  3  :  6.)  Kom.  1  :  29— full  of  malice, 
hate,  murder,  dispute,  says  Paul  of  all  the  heathen.  Also 
Gal.  5  :  19,  20.  Cain,  the  first  son  of  the  first  parents, 
is  an  example  of  hatred  against  one's  neighbor.  Gen. 
4  :  5-8.  And  Abel  had  not  given  him  the  least  cause 
for  hatred.  Lamech  had  great  natural  love — he  had 
two  wives— and  yet  he  was  a  nmrderer.  Gen.  4:  23. 
The  sons  of  Jacob  were  envious  of  their  brother  Jo- 
seph ;  they  hated  and  envied  him  who  walked  in  love 
and  obedience  toward  his  father.  Gen.  37  :  14-28. 
3.  Thus  I  know  how  great  my  sins  and  miseries  are. 


OF  MAN'S  GUILT. 
Question  6 

Did  God  then  create  man  so  wicked  and  perverse  ?  < 

By  no  means,  but  God  created  man  good,  and  after  his  own  im- 
age, in  righteousness  and  true  holiness,  that  he  might  rightly  know 
God  his  creator,  heartily  love  him,  and  live  with  him  in  eternal  hap- 
piness, to  glorify  him  and  praise  him. 

I.  How  God  Created  Man. 

1.  If  therefore  man  has  not  in  the  progress  of  his 
life  learned  to  sin,  but  is  sinful  by  nature,  how  then  did 
evil  originate  in  man's  nature  ?  Where  shall  we  seek 
for  the  origin  of  sin  ?  Man  was  not  brought  forth 
through  any  process  of  nature,  nor   was  he  developed 


22  THE  HEIDELBERG  CATECHISM. 

from  a  lower  animal  {e.  (/.,  the  ape),  but  God  created 
him.  Did  God  then  plant  evil  in  man  ?  Would  He 
consequently  be  the  cause  of  sin  and  bear  the  guilt  of 
our  misery  ?  Already  the  first  sinners,  Adam  and  Eve, 
sought  to  fasten  the  guilt  of  their  sin  upon  others.  Eve 
says,  "  the  serpent  deceived  me,"  and  Adam  even  wishes 
to  throw  the  blame  upon  God,  when  he  excuses  him- 
self, "  the  woman  whom  thou  gavest  to  be  with  me,  she 
gave  me  of  the  tree  and  I  did  eat."  And  thus  the 
words  of  the  preacher  continue  to  be  verified  that  "  God 
hath  made  man  upright ;  but  they  have  sought  out 
many  inventions"  {i.  e.,  subterfuges).  Eccles.  7  :  29. 

2.  The  cause  of  evil  cannot  be  in  God,  because  He 
is  the  highest  good ;  and  God  could  not  have  created 
man  evil,  because  He  Himself  is  pure  and  holv.  John 
4 :  24,  Habbakkuk  1 :  13,  1  Peter  1  :  16,  Ps.  92  :  16, 
1  John  1 :  5,  James  1 :  16. 

3.  As  God,  according  to  the  testimony  of  Scripture, 
created  all  things  good.  He  also  created  man,  not  evil, 
but  good,  i.  e.,  endowed  in  body  and  soul  with  every- 
thing necessary  to  enable  him  to  fulfil  his  destiny,  the 
glorifying  of  God.  Gen.  1:  31,  Eccles.  7:  29.  Man 
was  created  good  and  perfect  in  the  sense  that  there 
was  nothing  faulty  in  him,  but  he  was  suscepti})le  of 
development. 

4.  God  exalted  man  above  all  other  beings  already 
through  the  manner  of  his  creation. 

a)  God  made  man  at  the  close  of  His  creative  work, 
in  order  to  indicate  thereby  that  he  was  the  crown  of 
the  whole  creation ;  b)  while  God  in  the  creation  of 
other  things  merely  said,  "  let  there  be,"  or  in  the  crea- 
tion of  living  creatures  "  let  the  earth  bring  forth,"  He 
now  says  to  Himself,  "  Let  us  make  man,"  and  formed, 
out  of  the  dust  of  the  ground  itself,  man's  body  ;  which, 
although  like  that  of  the  animal,  surpasses  it  by  far  in 
structure,  and  breathed  into  him  the  breath  of  life. 
Gen.  2  :  7. 


THE  HEIDELBERG  CATECHISM.  23 

5.  God  created  man  not  evil,  but  good  ;  He  created 
him  not  perverse,  but  after  His  own  image.  By  image 
we  are  to  understand  not  a  perfect  identity,  but  an  ex- 
act resemblance  to  the  original.  Gen.  1  :  2(5,  27. 

6.  By  this  creating  man  after  His  own  likeness,  God 
has  raised  him  above  all  other  created  beings,  and  made 
him  His  child.  1  Cor.  15:  49,  Rom.  S:  29,  2  Cor. 
3:  18. 

7.  The  essential  image  of  God  in  man  consists  in  the 
immortal  personal  spirit  which  he  has  from  God,  and 
by  which  the  nobly  created  body  is  also  governed. 
Thus  man  was  good  in  regard  to  his  being,  and  like 
unto  God  in  his  moral  nature,  in  the  gifts  which 
he  had  received,  viz.,  true  (real,  complete)  righteous- 
ness and  holiness  ;  in  addition  to  which  (also  aftei-  the 
image  of  God)  dominion  over  the  earth  was  confei-red 
upon  him. 

8.  Man  was  created  in  true  righteousness  and  holi- 
ness, i.  e.,  with  the  inclination  and  power  for  good  in 
disposition  and  conduct.  He  was,  therefore,  without 
sin  and  guilt,  and  in  a  state  of  innocence ;  he  loved, 
desired  and  did  nothing  except  what  was  good,  right- 
eous, holy,  acceptable  and  pleasing  to  God. 

9.  On  this  account  all  the  spiritual  powers  of  man, 
his  understanding,  feeling  and  will,  were  as  the  image 
of  God,  good  and  perfect.  He  could  rightly  know  God, 
his  Creator  (understanding — knowledge)  ;  he  could 
heartily  love  Him  (feeling — love)  ;  he  could  live  with 
Him  in  eternal  happiness  (will — life).  This  we  may 
also  learn  from  passages  in  the  New  Testament  which 
refer  to  the  renewal  of  the  original  image  of  God  in 
man.  Col.  3  :   10,  Eph.  4  :  23,  24,  Eom.  ^:  Cj.   ^ 

10.  According  to  Ursinus  the  image  of  God  in  man 
consisted  :  a)  In  the  understanding,  which  could  rightly 
know  the  being,  will  and  works  of  God  ;  b)  in  the  will, 
which  obeyed  God  freely,  in  that  all   his  inclinations, 


24  THE  HEIDELBERG  CATECHISM. 

desires  and  acts  were  in  harmony  witli  the  will  of  God  ; 
c)  in  the  spiritual  and  immortal  nature  of  the  soul,  in 
the  purity  and  s])otlessness  of  the  entire  man,  in  com- 
plete happiness,  in  joy  in  (lod,  in  the  dignity  and 
sovereignty  of  man,  by  which  he  surpassed  and  gov- 
erned the  rest  of  creation. 

11.  With  reference  to  his  body,  man  was  created  in 
conditional  immortality.  He  would  be  immortal  as 
long  as  he  remained  in  a  state  of  innocence.  He  did 
not  have  to  die.  To  show  this  we  have  the  testimony 
of  a)  the  translation  of  Enoch  (Gen.  5  :  24  :  While  he 
walked  with  God,  God  took  him  and  he  was  no  more)  ; 
and  of  Elijah  {2  Kings  2  :  11,  Elijah  went  up  by  a 
whirlwind  into  heaven)  ;  as  well  as  the  future  transla- 
tion of  all  believers  who  will  be  alive  at  the  second 
coming  of  Christ.   1  Cor.  15:  51,  1  Tliess.  4:  17. 

b)  The  tree  of  life  in  Eden.  Gen.  3  :  22. 

c)  The  threatening  of  God.  Gen.  2  :  17. 

d)  That  mortality  would  be  the  first  consequence  of 
sin.  Rom.  5  :  12,  Rom.  6  :  23. 

n.  Why  God  Created  Man  After  His  Own  Image. 

The  purpose  and  end  for  which  God  created  man 
after  His  own  image  is  likewise  good  ;  to  praise  and 
glorify  God,  in  all  His  manifestations,  in  word  and 
deed,  as  the  noblest  creature,  God's  masterpiece — if  one 
may  so  say.  The  honoring  and  glorifying  of  God  is 
the  purpose  for  which  He  created  the  whole  world,  and 
especially  man.  Prov.  16:  4,  Rom.  11  :  30.  In  prais- 
ing and  gloi'ifying  God,  men  should  be  like  the  angels, 
whose  blissful  occupation  is  such.  Isa.  6  :  3,  Ps.  148  :  2, 
Luke  2:  13. 


THE  HEIDELBERG  CATECHISM.  25 

Question  7. 

Whence,  then,  proceeds  this  depraviUj  of  human  nature  f 

From  the  fall  and  disobedience  of  our  first  parents,   Adam    and 

Eve,  in  Pai-adise ;  hence  our  nature  is  become  so  corrupt,    that   we 

are  all  conceived  and  born  in  sin. 

I.  Whence  Originates  Man's  Misery. 

1.  The  sixth  qaestion  has  yielded  tlie  result  that  the 
evil  and  perverse  inclination  in  the  nature  of  man,  i.  e., 
his  corrupt  nature,  his  misery,  does  not  come  from  God, 
his  Creator.  The  seventh  question  sets  forth  whence 
misery  originates  and  who  is  chargeable  with  it. 

2.  Man  created  good,  living  in  a  state  of  innocence, 
capable  of  development,  was  endowed  with  freedom  to 
choose  good  or  evil.  His  development  would  have  to 
take  the  one  or  the  other  direction.  Because  he  was 
created  good,  he  had  at  first  by  nature  only  an  inclina- 
tion toward  the  good,  which  in  advance  gave  the  weight 
of  its  influence  against  evil  in  the  temptation  in  which 
he  was  to  choose  for  himself.  Obedience  to  the  com- 
mandment, and  the  temptation  which  followed,  there- 
fore, did  not  exceed  his  powers  as  long  as  he  lived  in 
communion  with  God.  According  to  his  innate  state 
of  righteousness  and  holiness,  we  may  say  :  "  He  was 
able  not  to  sin  ;"  and  if  he  had  continued  in  this  state 
by  overcoming  the  temptation,  then  it  would  have  been 
said  of  him  in  his  state  of  perseverance  :  "  He  was  not 
able  to  sin." 

3.  This  determination  was  brought  about  through 
the  temptation.  This  was  necessary,  in  order  that  man 
might  declare  himself  through  an  act  of  free-will,  either 
for  good  (for  God)  or  for  evil  (against  God).  In  the 
temptation  we  distinguish  between  the  occasion  of 
temptation  and  the  tempter. 

a)   The  occasion  of  the  temptation   was  the  tree    of 
knowledge  of  good  and  evil ;   not  that  the   tree  or  its 
4 


26  THE  HEIDELBERG  CATECHISM. 

fruit  could  have  had  a  peculiar  quality  to  make  man 
wise,  but  God,  on  account  of  the  child-like  state  of  our 
first  parents,  attached  a  command  to  it.  He  could  not 
issue  His  command  abstractly,  on  the  basis  of  man's 
relation  to  God,  and  say,  "  Ye  dare  not  hate  me," 
for  of  such  hatred  they  could  not  as  yet  have  had  any 
definite  idea ;  or,  "  Ye  dare  not  be  disobedient  to  me ;" 
they  knew  not,  indeed,  what  disobedience  was,  and  could 
not  know  it.  God  could  only  associate  the  command 
with  the  closest  and  simplest  relations  of  man  to  nature, 
which  impressed  him  externally  and  served  him  for  his 
bodily  sustenance.  He  forbade  them  to  taste  of  the 
fruit  of  a  tree  which,  to  distinguish  it  from  others,  He 
named  the  tree  of  knowledge  of  good  and  evil.  The 
tree  was,  because  of  the  purpose  for  which  it  was  used, 
a  tree  of  knowledge,  just  in  so  far  as  it  served  as  an 
instrument  of  that  test ;  through  which  man,  if  he  en- 
dured it,  was  to  be  brought  to  conscious  good, — to  the 
consciousness  and  knowledge  of  good,  in  the  original 
doing  of  which  he  felt  happy  and  stood  in  clear  opposi- 
tion to  evil,  the  doing  of  whicli  would  lead  him  into 
the  contrary  condition,  into  misfortune  and  misery. 
It  was  not  necessary,  therefore,  that  man  should  first 
fall,  in  order  to  come  to  a  knowledge  of  good  and  evil. 
c)  The  tempter  was  the  Devil  (slanderer)  or  Satan 
(adversary),  who  used  the  serpent  as  his  instrument. 
He  was  originally  created  a  good  angel  by  God,  a 
spiritual  being,  but  he  fell  away  from  God,  and 
with  him  many  angels,  who  also  became  evil  spirits 
and  subject  to  him.  Matt.  4 :  1,  3.  (The  first  Adam 
was  tempted  in  Paradise — the  second  Adam  in  the  wil- 
derness ;  both  were  tempted  of  the  devil ;  the  first  suc- 
cumbed— the  second  endured  the  temptation  that  he 
might  overcome  the  devil  for  us.)  Luke  22  :  31,  Eph. 
6  :  11,1  Peter  5  :  8,  Kev.  12  :  9,  and  20  :  2,  John  8  : 
44,  2  Peter  2  :  4,  Eph.  6  :  12. 


THE  HEIDELBERG  CATECHISM.  27 

4.  Let  us  consider  the  Fall  more  closely  as  it  is 
described  in  Gen.  3,  not  as  an  allegory  (a  figurative 
representation  of  a  thought  or  of  a  mere  internal  pro- 
cess), but  as  a  historical  fact  and  an  actual  occurrence. 

A— Tlie  Sin. 

a)  The  Temptation.  Gen.  3  :  1-5. 

Vei'se  1. — The  tempter,  as  a  spiritual  being  and 
unknown  by  our  first  parents,  chooses  as  his  instru- 
ment the  serpent,  well  known  to  men  for  its  shrewd- 
ness, fie  first  tries  to  confuse  them  with  reference  to 
God's  word  and  command,  to  create  doubt  and  uncer- 
tainty, by  lyingly  putting  a  false  construction  upon 
it.  He  first  turns  to  the  woman,  not  because  she  was 
created  less  good  than  man,  but  probably  because  she 
had  not  received  the  command  directly  from  the  mouth 
of  God  (Gen.  2  :  16,  17),  and,  therefore,  might  be 
more  accessible  to  temptation  after  the  manner  devised 
by  him. 

Verses  2,  3. — God  had  not  merely  warned  them 
against  the  actual  sin  ("do  not  eat  thereof"),  but  also 
against  the  desire  ("ye  shall  not  touch  it").  Eve 
shows  by  her  answer  that  she  well  knows  God's  word 
and  commandment,  and  what  consequences  would  follow 
the  transgression  ("  that  ye  may  not  die"),  and  thereby 
she  at  first  resists  the  temptation,  God's  word  sustain- 
ing her. 

Verses  4,  5.  —  ("  Ye  shall  not  surely  die,"  i.  e.,  in  no 
way,  certainly  not.)  She  should  have  turned  away 
immediately  from  the  tempter.  By  remaining,  she 
enters  already  into  relation  with  him,  and  he  comes 
forth  with  the  open,  insolent  lie:  "Ye  shall  not  die;" 
in  direct  contradiction  to  God's  unmistakable  statement : 
"  Ye  shall  die."  He,  the  liar,  seeks  thereby  to  repre- 
sent God  as  a  liar  and  to  awaken  at  the  same  time  mis- 
trust, as  if  God  were  jealous  and   were  keeping   back 


28  THE  HEIDELBERG  CATECHISM. 

from  mail  that  which  is  highest  and  best.  Man  was 
like  God  in  the  sense  that  he  was  created  in  His  image 
(Gen.  1 :  2(3),  and  he  might  have  been  satisfied  with  it. 
The  tempter  dazzled  the  eye  of  Eve  with  his  flattering 
falsehood,  and  further  assured  her,  as  if  in  derision,  that 
her  eyes  would  be  opened.  At  all  events,  he  mixes 
with  his  lie  a  grain  of  truth,  but  which  God  had  already 
told  them,  viz.,  that  they  should  learn  from  the  tree 
what  was  good  and  evil.  But  to  this  knowledge  they 
would  have  come  through  their  obedience  to  God's 
command,  and,  in  that  event,  without  injury  to  them- 
selves. 

b)  The  Fall.  Verses  6-8. 

Verse  6. — As  soon  as  Eve  lost  sight  of  God's  word 
and  opened  her  ear  to  the  tempter,  she  was  lost ;  she 
had  no  longer  any  support,  and  became  the  prey  of  the 
tempter.  She  fell  away  from  God  to  the  tempter,  the 
devil,  whom  she  believed  rather  than  God.  The  entire 
development  of  sin  comes  forth  instantly  :  1)  The  evil 
desire  which  is  excited  in  her  by  the  sight  of  the  for- 
bidden fruit ;  2)  the  sinful  act  of  taking  and  eating 
which  grew  out  of  it ;  3)  the  seduction  to  sin  by  which 
she  involved  also  Adam  in  destruction. 

Verse  7. — That  they  were  naked,  was  neither  injury, 
nor  sin,  nor  shame  to  them  ;  for  God  had  thus  created 
them.  But  they  transferred  to  the  external  the  inner 
perception  and  feeling,  viz.,  that  they  had  lost  their 
holiness  and  righteousness  through  sin.  Shame  was 
the  first  indication  of  the  agitation  of  conscience  on 
account  of  sin.  They  sought  an  outward  covering 
of  leaves  for  their  nakedness  (their  shame),  since  they 
were  not  able  to  cover  the  inner  nakedness  which  had 
arisen.  Thus  after  the  first  sin,  there  is  revealed  the 
consciousness  of  sin  and  the  need  of  deliverance.  Their 
eyes  were  opened,  and  now  they  were  sorry  for  the 
deed. 


THE  HEIDELBEBG  CATECHISM.  29 

Verse  8. — When  Adam  and  Eve  in  the  evening  of 
the  same  day  heard  the  voice  of  God  in  the  garden, 
they  hid  themselves  frOm  the  face  of  the  Lord  amongst 
the  trees  of  the  garden.  This  corresponds  entirely  with 
their  child-like  condition.  The  voice  which  at  other 
times  sounded  so  graciously  in  their  ears,  now  fills  them 
with  fear.  The  cause  for  this  lay  not  in  the  voice  of 
God,  but  in  the  ears  of  man.  Conscience  accused  them 
of  their  sin.  Therefore  they  were  ashamed  and  afraid 
of  the  appearance  of  their  approaching  God  and  Lord. 
Here  also,  as  in  the  preceding  covering  with  leaves,  the 
hiding  amongst  the  trees  is  the  consequence  and  expres- 
sion of  an  inner  emotion.  Dread  of  God  takes  the 
place  of  former  fear  of  God,. i.  e.,  the  child-like  obe- 
dience in  which  they  were  happy  ;  instead  of  approach- 
ing God,  they  flee  from  God.  Sin  makes  itself  felt  in 
them  as  misery, 

B — The  Judgment. 

a)  The  Trial.  Verses  9-13. 

Verses  9,  10. — Sin  began  with  the  temptation,  judg- 
ment begins  with  the  trial ;  not  that  God  stood  in  need 
of  such  a  process  as  does  an  earthly  judge.  Because 
of  His  righteousness  He  would  not  condemn  man  with- 
out a  trial  and  without  giving  him  an  opi)ortunity  to 
defend  himself,  and  for  man's  sake,  that  by  the  exami- 
nation He  might  explicitly  convict  him  of  his  sin. 
God  summoned  Adam  first  (not  Eve)  to  judgment, 
because  He  had  first  given  him  the  commandment,  and 
he  was  the  head  of  the  woman  (in  a  different  sense  from 
that  in  verse  16,  when  he  becomes  her  lord).  Adam 
was  conscious  of  his  inner  and  outer  nakedness,  but 
referred  to  the  latter  only  as  the  ground  or  excuse  foi- 
hiding  himself,  since  this  condition  in  which  God  cre- 
ated him  could  not  be  held  in  his  opinion  as  culpable. 
But  in  reality  the  terror  of  the  law,  "  thou  shalt  surely 
die,"  filled  his  body  and  soul. 


30  THE  HEIDELBERG  CATECHISM. 

Verse  \\. — The  omniscient  God  at  once  brings  the 
sinner's  refuge  to  naught :  Tliou  didst  eat  of  the  tree 
and  tliereby  hast  transgressed  my  command.  Tlie 
Lord  puts  it  in  the  form  of  a  question,  so  that  Adam 
in  his  answer  would  have  to  acknowledge  and  confess 
his  sin. 

Verse  12. — Before  Adam  confesses,  "  I  ate,"  he 
seeks  to  excuse  himself  and  to  cast  the  blame  on  his 
wife,  who  had  led  him  astray.  Impliedly  he  would 
make  God,  who  had  given  the  woman  to  be  with  him, 
responsible  for  his  eating.  But  the  penalty  had  been 
announced  to  him  with  the  command  ;  therefore  his  ex- 
cuse is  vain. 

Verse  13. — Also  the  ^voman,  before  she  confesses, 
"  I  ate,"  seeks  to  excuse  herself  on  the  ground  of  temp- 
tation, even  as  the  man  did  on  the  ground  of  having 
been  misled.  She  acknow^ledges  now  that  the  serpent 
deceived  her.     She  became  wise  through  the  misfortune. 

b)  The  Sentence.  Verses  14-19. 

Verses  14,  le5  ("  above  all  the  cattle  of  the  field,"  i.  e., 
more  than  the  other  animals,  which,  Rom.  8  :  20-22, 
are  also  involved  in  the  ruin  of  their  lord,  Adam). — 
God  began  in  His  sentence  with  the  author  of  the  sin, 
the  tempter.  He  does  not  challenge  the  serpent,  the 
animal,  the  instrument,  with  a  question,  the  means  by 
which  He  had  brought  Adam  and  Eve  to  the  knowledge 
and  acknowledo-nient  of  their  sin.  At  the  same  time 
He  recognizes  the  accusation  of  the  woman  against  the 
serpent  as  well  founded,  although  without  excuse  for 
Eve,  and  pronounces  the  curse  upon  the  reptile ;  in  a 
wider  sense,  also  upon  him  whose  instrument  it  was. 
The  serpent,  in  being  made  to  crawl  in  the  dust  of  the 
earth,  became  the  lowest  and  most  despised  of  all  crea- 
tures. Not  only  man,  but  also  animals,  have  a  natural 
abhorrence  of  this  reptile.  Enmity  is  [)ut  between  the 
serpent  and  the  woman,  and  between  their  seed.     The 


THE  HEIDELBERG  CATECHISM.  31 

serpent  can  only  be  destroyed  by  bruising  its  head,  and 
it  bruises  the  heel  of  him  who  so  treads  upon  it.  But 
as  that  curse  upon  the  serpent  has  less  significance  for 
the  animal  than  for  our  first  parents  (who  are  to  be 
reminded  continually  of  their  Fall  by  the  creeping  ser- 
pent), far  more  does  the  second  part  of  tlie  sentence 
apply  to  them.  It  is  to  awaken  in  them  a  comforting 
hope  of  deliverance.  (The  protevangelium,  i.  e.,  the  first 
proclamation  of  the  future  Redeemer.)  The  Seed  of 
the  woman  will  come,  who  will  destroy  (bruise  the  head) 
the  power  of  him  who  tempts  and  occasions  sin,  i.  e., 
the  devil  (the  "  old  serpent,"  Rev.  12  :  9),  who  in  return 
will  cause  His  death  (will  bruise  His  heel).  (This  has 
been  fulfilled  through  Christ's  suffering  and  death  on 
the  cross.) 

From  the  tempter  God  turns  to  the  woman,  who  led 
the  man  astray.  Eve  receives  bodily  and  spiritual  j)un- 
ishment :  a)  pain  of  body  (and  in  the  most  sacred  sphere 
of  the  woman.  In  dirist  the  curse  has  been  trans- 
formed into  a  blessing,  1  Tim.  2  :  14,  lo)  ;  and  b)  en- 
tire dependence  upon  the  man  (desire  for  him  and  sub- 
jection to  his  will.  In  Christ  this  relation  has  been 
sanctified,  Eph.  5  :  28). 

Verses  17-19.— God  turns  now  to  him  who  had  been 
led  astray,  but  to  whom,  however,  belongs  the  greatest 
accountability.  God  reminds  him  of  this  by  recalling 
the  command  which  had  been  directly  given  to  him. 
Instead  of  obeying  the  holy  will  of  God,  Adam  had 
yielded  to  the  will  of  the  woman,  which  had  become 
sinful.  With  this  calling  to  mind  of  the  commandment, 
the  revelation  of  the  divine  will,  God  replies  at  the 
same  time  to  the  excuse  of  Adam,  which  by  implica- 
tion had  been  directed  against  God  Himself  (verse  12). 
The  punishment  for  Adam  is  also  a  bodily  one  (he 
being  appointed  to  the  laborious  tilling  of  the  ground 
cursed  for  his  sake,  whose  fruit  he   had   to  eat   instead 


32  THE  HEIDELBERG  CATECHISM. 

of  the  fruit  of  Paradise),  and  a  spiritual  one  (affliction 
and  vexation  of  soul,  every  misery  of  life).  Upon  him 
who  had  received  the  threatening  of  the  law  in  behalf 
of  himself  and  of  his  wife,  is  now  pronounced  the  heav- 
iest part  of  the  sentence  for  him  and  his  wife — death. 
Man,  who  had  become  sinful,  now  becomes  mortal. 
Death  is  implanted  as  a  germ  in  his  flesh,  and  has 
descended  upon  all  his  posterity  ;  the  consequence  is 
the  final  disintegration  of  body,  which  we  call  death  in 
a  narrower  sense.  Tiie  word  of  God,  "  The  day  thou 
eatest  thereof,  thou  shalt  surely  die,"  is  not  fulfilled  in 
the  sense,  on  that  day  thou  wilt  become  dust,  but 
thou  wilt  be  subject  to  death.  This  does  not  reduce 
the  poignancy  of  the  threat  which  had  been  pro- 
nounced, as  man  did  not  know,  but  could  only  antici- 
pate, what  death  is.  How  God  meant  it  in  the  begin- 
ning, we  learn  from  His  own  interpretation  of  this  sen- 
tence (misery,  toil  and  distress  until  his  turning  to 
dust).  The  whole  life  of  man,  corrupt  .through  sin 
with  all  its  misery,  is  to  be  called  death.  From  the  day 
of  our  birth  and  with  each  new  day's  increased  growth 
in  life,  we  are  ripening  for  death.  And  the  end  is,  we 
turn  to  earth.  Rom.  5  :   12,  Rom.  6  :  3. 

5.  Through  sin  the  devil  obtained  power  over  the 
sinner.  He  thereby  becomes  subject  to  the  authority 
of  the  devil,  to  which  the  first  question  of  the  Catechism 
already  referred.  In  his  pride  man  wished  to  become 
like  God  ;  in  reality  he  became  the  servant  of  the 
devil,  since  he  subjected  himself  to  his  will.  John  8: 
44,  Heb.  2  :   14,  15. 

6.  The  Fall,  which  involved  apostasy  from  God,  and 
subjection  to  the  dominion  of  sin  and  the  devil,  and 
disobedience,  which  expressed  itself  in  resistance  to 
divine  authority,  out  of  which  the  Fall  originated  and 
in  which  it  was  actually  accomplished, — both  had  their 
own  consequences  for  Adam  and  Eve. 


THE  HEIDELBEBG  CATECHISM.  33 

a)  Loss  of  the  Image  of  God. — This  was  true  thus 
far,  that  in  the  fall  they  lost  their  original  holiness  and 
righteousness  (tlie  divine  gifts  of  grace),  and  their 
dominion  over  the  earthly  creation  came  to  an  end 
(enmity  between  the  serpent  and  other  animals,  thorns 
and  thistles).  The  essential  image  of  God,  i.  e.,  the 
immortal  personal  spirit,  was  left  to  man,  but  it  was 
clouded  by  sin.  Man  became  neither  wood  nor  stone 
(Stock  und  Stein),  nor  animal,  nor  devil  (the  substance 
or  essence  of  whose  being  is  evil,  or  sin)  ;  but  he 
remained  man  in  his  being,  even  if  entirely  permeated 
by  sin. 

b)  Sinfulness. — Sin  was  not  a  solitary  act ;  but  it 
clung  to  man  with  its  fascination,  and  left  its  traces 
upon  all  his  work ;  so  that  he,  who  before  was  only 
inclined  to  good,  was  henceforth  prone  to  all  evil. 

c)  Mortality. — Only  with  God  (Question  6)  could 
man  live  in  eternal  happiness.  Since  he  was  now 
separated  from  God  through  sin,  he  was  driven  out  of 
Paradise,  that  he  might  not  eat  of  the  tree  of  life,  and 
live  forever.  Mortality  refers  primarily  to  bodily, 
temporal  death.  With  this,  however,  is  most  closely 
connected  spiritual  and  eternal  death.  The  punish- 
ment of  temporal  death  was  at  the  same  time  tempered 
by  God's  mercy,  else  the  reign  of  sin  would  be  eternal. 

II.  How  the  Misery  of  Sin  Has  Come  Upon  Us. 

1.  But  what  have  we  to  do  with  the  fall  of  Adam 
and  Eve?  Very  much.  For  the  consequences  of  it 
extended  beyond  Adam  and  Eve  to  all  their  posterity 
without  exception.  Sin  did  not,  it  is  true,  become  the 
essential  nature  of  man,  i.  e.,  his  real  being;  but  his 
nature  was  most  deeply  corrupted  thereby.  Human 
nature  became  tainted  ;  as  the  poison,  when  it  enters 
the  body,  passes  into  the  blood  and  poisons  it,  without 
being  assimilated  by  the  blood,  or  the  blood  ceasing  to 
5 


34  THE  HEIDELBERG  CATECHISM. 

be  blood,  and  finally  produces  death  ;  in  the  same  way 
the  first  sin  operated  upon  the  being,  the  nature  of  our 
first  parents.  And  because  the  generation  (birth)  of  a 
man  is  not  an  original  creative  act  on  the  part  of  God, 
but  the  propagation  and  communication  of  man's  own 
being,  and  because  this  being  is  sinful,  we  have  all 
(since  we  are  descended  from  Adam)  been  conceived 
and  born  in  sin ;  and  thus  the  sinful  nature  is  our 
own  from  the  first  moment  of  our  existence.  In  Gen. 
5 :  8  the  same  expressions  that  were  used  by  God  at 
the  creation  of  man,  are  aj^plied  to  the  first  father, 
Adam,  at  the  birth  of  a  son.  As  the  image  of  God 
consisted  in  man's  original  holiness  and  righteousness, 
so  the  image  of  Adam  was  reflected  in  implanted  and 
inborn  sinfulness. 

2.  The  first  sin  is  the  mother  of  all  the  sins  of  the 
whole  world,  and  its  origin  is  typical  of  the  genesis  of 
all  other  sins.  James  1 :  13-15.  The  first  sin  embra- 
ces already  the  three  cardinal  sins  (1  John  2  :  16)  : 
the  lust  of  the  eyes — the  tree,  "  pleasant  to  the  eyes"  ; 
the  lust  of  the  flesh — "  good  for  food"  ;  the  pride  of 
life— "  to  be  like  God"  (Gen.  3:  5,  6).  In  a  three- 
fold temptation,  corresponding  to  this  one,  the  second 
Adam,  Christ,  gained  the  victory ;  lust  of  the  flesh 
— "  bread"  ;  lust  of  the  eyes — "  pinnacle  of  the  tem- 
ple" ;  pride  of  life — "  all  the  kingdoms  of  the  world" 
(Matt.  4). 

o.  We  distinguish  original,  or  inherited,  sin  and 
actual  sins,  or  sins  of  commission. 

A)  Original  sin  is  the  natural  inclination  inherited 
by  all  men.  Rom.  5:12,  Ps.  51 :  5. 

B)  AcTUAT  SINS  are  the  several  sins  which  arise  from 
original  sin  (inherited  sinfulness).  Actual  does  not 
here  stand  in  antithesis  to  "  apparent,"  but  it  refers  to 
what  has  been  done,  to  what  is  set  in  motion,  and  is 
practised.  James  1 :  15. 


THE  HEIDELBERG  CATECHISM.  35 

a)  Knoivn  Sins  and  Sins  of  Ignorance. — The  former 
are  those  which  we  know  to  be  sins  ;  the  latter  are  such 
as  we  either  do  not  know  to  be  sins,  or  do  not  acknowl- 
edge as  such.  Ps.  32  :  5,  Ps.  40 :  12,  Ps.  19 :  18,  1 
Cor.  4  :  4. 

b)  Sins  in  thought,  word  and  deed  are  such  as  are 
committed  in  thinking,  in  speech,  or  in  conduct.  Matt. 
15  :  19,  20,  12  :  36.  "  But  I  say  unto  you,  that  every 
idle  word  that  men  shall  speak,  they  shall  give  an 
account  thereof  in  the  day  of  judgment"  (idle  not  in 
the  sense  of  vain  and  superfluous,  but,  as  the  literal 
expression  is,  "evil,"  causing  offence).  Eph.  4:  29, 
5  :  4,  Ga,l.  5  :  19-21. 

g)  Sins  of  Commission  ( Transgressions)  and  of  Omis- 
sion.— The  former  are  such  as  we  incur  when  we  dis- 
regard a  prohibition  ;  the  latter,  when  we  neglect  a 
command.  Hosea  6  :  7,  James  4  :  17,  Luke  10. 

d)  Intentional  Sins  and  Si7is  of  Weakness. — The 
former  are  such  as  are  recognized  beforehand  as  sins, 
and  are  committed  with  deliberation  ;  the  latter  are 
those  which  are  committed  thoughtlessly,  with  rash- 
ness, or  when  the  struggle  against  temptation  is  relaxed 
in  the  heart.  The  former  are  not  excusable,  on  the 
ground  that  one  has  had  perchance  a  good  purpose  in 
view  (Rom.  3:8),  or  was  compelled  by  necessity  (lie 
of  necessity)  ;  nor  the  latter,  on  the  ground  that  the 
necessary  strength  to  resist  was  not  at  hand.  The  con- 
trary is  proved  by  Ps.  141  :  1,  34 :  7,  Isa.  40  :  29-31, 
65  :  24,  Luke  18  :  7,  8.  An  example  of  the  so-called 
"  Nothluege,"  lie  of  necessity,  is  found  in  the  life  of 
Abraham  when  he  passed  off  his  wife  Sarah  in  Egypt 
and  Gerar  for  his  sister,  but  was  delivered  by  God,  and 
put  to  shame  by  the  heathen  princes.  Gen.  12  and  20. 
Intentional  sins  were  committed  by  the  brothers  of  Jo- 
seph when  they  sold  him  and  deceived  their  father, 
Gen.  37  ;  and  by  Judas,  when  he  betrayed  the  Lord, 


36  THE  HEIDELBERG  CATECHISM. 

Matt.  26  :  15.  Noah,  when  he  drank  to  excess  through 
ignorance  of  the  effect  of  wuie,  Gen.  9 :  21  ;  and  Peter, 
when  he  denied  the  Lord,  Mark  14  :  ()()-72,  sinned 
through  weakness. 

e)  Ones  Own  and  Others'  Sins. — The  former  are 
those  which  a  man  commits  himself;  the  hitter  are  the 
sins  of  others,  of  which  one  becomes  a  gnilty  partici- 
pant by  taking  pleasure  in  them,  or  by  assisting  to 
perpetrate  them,  or  by  acquiescing  in  them,  either 
expressly  or  by  silence.  Heb.  7:  27,  Levit.  5:1, 
1  Tim.  5  :   22. 

/)  The  sin  against  the  Holy  Ghost,  or  blaspheming 
the  Holy  Ghost,  which  alone  of  all  sins  will  neither  in 
this  world,  nor  in  the  future,  be  forgiven  ;  or  the  sin 
unto  death,  upon  which  eternal  damnation  irrevocably 
rests,  is  the  willful  and  wicked  forsaking,  as  well  as 
the  malicious  persecution,  of  apprehended  and  ex23eri- 
enced  divine  truth.  Matt.  12  :  81,  Mark  8  :  29,  1  John 
5 :  16,  Heb.  6 :  4-6. 

Question  8. 

Are  we  then  so  corrupt  tJuit  we  are  wliollij  iiuuipable  of  doing  any 
good,  and  inclined  to  all  wickedness  f 

Indeed  we  are,  except  we  are  regenerated  by  the  Spirit  of  God. 
I.  How  Deeply  Corrupt  Human  Nature  is. 

1.  The  seventh  Question  taught  us  the  origin  of  sin, 
and  the  extension  of  sinfulness  to  the  whole  human 
race.  The  eighth  Question  points  us  to  the  greatness 
and  depth  of  our  misery.  Is  there  then  no  power  of 
any  sort  left  in  man  that  he  might  do  good  and  resist 
evil  ?  To  this  holy  Scripture  answers  with  an  emphatic 
no.  John  3  :  6,  Rom.  8  :  7,  Eph.  2  :  5,  Rom.  7  :  14, 
Matt.  7  :  16,  Gen.  8  :  21. 

a)  The  natural  man  cannot  know  the  good.  What 
he  finds  agreeable  and  calls  good  is  capricious.  He 
makes  his  own  moral  law  for  himself,  which  is  not  in 
harmony  with  the  law  of  God.  2  Cor.  3  :  5. 


THE  HEIDELBERG  CATECHISM.  37 

b)  He  is  not  able  to  will  the  good,  because  sin  domi- 
nates him,  and  he  is  alienated  from  God.  Eph.  2  :  3, 
Rom.  6:16. 

c)  He  yields  his  members  servants  to  sin.  Rom  6  • 
19,  Ps.  10:  7,  Isa.  59:  3,  7,  8. 

2.  But  is  it  not  the  case  that  the  natural  man  does 
some  good  and  abstains  from  evil ;  e.  g.,  in  helping  the 
poor  and  in  the  practise  of  temperance  and  moderation, 
etc.  ?  Such  externally  good  works  lack  the  true  motive^ 
love  to  God,  and  the  proper  aim,  the  glory  of  God. 
They  may  have  as  their  basis  a  sort  of  natural  benevo- 
lence, or  tenderness  of  feeling.  One  may  do  good  and 
abstain  from  evil  out  of  ambition,  or  for  the  sake  of 
material  advantage,  or  through  fear  of  punishment, 
shame  or  injury.  Of  such  the  word  of  the  apostle  is 
true,  Rom.  14  :  23,  "  Whatsoever  is  not  of  faith  is 
sin";  Heb.  11:  6,  "  Without  faith  it  is  impossible  to 
please  God." 

Evidence  of  the  depth  and  greatness  of  man's  cor- 
ruption is  found  in  the  history  of  paganism  (Rom.  1), 
and  of  Judaism,  and  of  the  entire  strata  of  degenerate 
Christianity. 

4.  The  knowledge  of  the  greatness  of  our  corruption 
[that  weare,  a)  incapable,  ^.  e.,  powerless,  unadapted 
to  any  (i.  e.,  any  whatsoever)  good ;  and  b)  inclined, 
i.  e.,  capable,  adapted,  and  willing,  to  all  evil]  tends  to 
bring  us,  1,  to  humility  and  distrust  of  ourselves  ;  and 
2,  to  the  desire  for  deliverance  from  this  great  misery. 
Rom.  7  :  24.  For  man,  before  he  comes  to  a  knowl- 
edge of  his  totally  corrupt  state,  has  no  desire  for 
deliverance. 

n.  How  Long  Man  Remains  in  this  Corrupt  Condition. 

Man  abides  in  his  native  state  of  total  depravity 
until  the  end  of  his  life,  if  a  change  does  not  take  place 
in  his   life.     Such   a  change   does   not   ensue  from    a 


38  THE  HEIDELBERG  CATECHISM. 

so-called  reformation,  emanating  from  the  man  liim- 
self.  For  the  outward  putting  off  of  single  sins  and 
misdeeds  does  not  help  toward  a  thorough  renewal  of 
one's  own  heart.  For  this  the  natural  man  lacks  the 
power.  Such  pretended  reformation  is  in  reality  only 
a  deception,  and  furnishes  food  for  self-righteousness 
and  self-complacency.  Jer.  18 :  2o,  Isa.  57  :  10,  12, 
Eev.  3  :  17. 

2.  Just  as  little  is  education,  or  culture  and  the  refine- 
ment of  man's  spirit,  able  to  deliver  him  from  the  mis- 
ery of  sin.  The  Duke  of  Wellington  justly  said  that 
there  is  a  possibility  of  a  mere  education  of  the  head 
making  refined  devils.  Matt.  7  :  17.  One  may  fasten 
good  fruit  to  the  branches  of  a  tree,  but  this  is  not  the 
fruit  of  the  tree,  nor  the  outgrowth  of  its  life.  One 
might  lop  off  its  branches  and  trim  it,  and  dig  about  it 
and  dung  it ;  but  the  wild  apple  tree  still  bears  only 
fruit  after  its  kind.  The  defect  is  in  the  sap.  A  noble 
scion  must  be  engrafted  upon  the  wild  tree,  in  order 
that  a  new  and  an  entirely  different  sap,  and  a  noble 
nature,  may  be  brought  to  it.  The  principle  of  this 
new  life  cannot  be  another  human  spirit,  just  as  degen- 
erate ;  but  it  can  only  be  the  Holy  Spirit  of  God. 
Man  cannot  be  helped  psychically  (a  word  of  quality 
having  reference  to  the  spirit  of  man),  but  only  spir- 
itually (by  the  Spirit  of  God).  It  is  the  Spirit  of  God 
that  quickeneth  ;  the  flesb  (even  that  which  is  refined, 
developed,  informed)  profiteth  nothing.  Therefore  man 
remains,  with  all  his  intellectual  culture,  without  the 
Spirit  of  God,  spiritually  dead.  He  remains  incapable 
of  any  good  and  inclined  to  all  evil  so  long  as  he  has 
not  been  regenerated  by  the  Spirit  of  God.  John  3 :  5. 
L?t  us  take  another  example  for  our  contemplation.  If 
a  coin  were  lost  upon  the  street  and  trodden  under  foot, 
not  only  would  it  become  soiled  ;  but  the  image  of  the 
king,  which  is  stamped  upon  it,   would   in   many  cases 


THE  HEIDELBERG  CATECHISM.  39 

be  defaced  beyond  recognition.  This  cannot  be  restored 
by  merely  cleansino-  the  coin.  But  it  must  again  be 
sraeked  in  furnace  heat,  and  the  image  of  the  king 
must  be  stamped  upon  it  anew.  This  takes  ])Uice  in 
man,  in  whom  the  image  of  God  is  defaced  through  sin, 
in  regeneration.  Matt,  o:   11,  MaL  o  :  2,  8. 

3.  Eegeneration  is  God's  work  of  grace.  Just  as 
little  as  man  can  conceive  and  bring  forth  himself,  so 
little  can  he  regenerate  and  bring  himself  into  the 
kingdom  of  God.  Regeneration*  is  a  work  of  God, 
wrought  by  the  Holy  Ghost.  Ezek.  11  :  19,  2  Cor.  o  : 
17.  Regeneration,  i.  e.,  the  birth  of  the  new  man  in 
the  image  of  the  Son  of  God,  is  a  work  of  divine  grace. 
Phil.  2  :  13,  John  3  :  8,  Rom.  8  :  29. 

Question  9. 

Does  not  God  then  do  inJK.^tce  to  man  by  requiring  from  him,  in 
his  law,  that  which  he  cannot  perform  f 

Not  at  all;  for  God  made  man  capable  of  performing  it ;  but  man, 
by  the  instigation  of  the  devil,  and  his  own  wilful  disobedience,  de- 
prived himself  and  all  his  posterity  of  those  divine  gifts. 

I.  Grod  Has  a  Right  to  Demand  of  Man  the  Fulfillment  of  the  Law. 

Some  one  (in  reply  to  Question  8)  might  say  :  How 
can  I  help  that  it  is  impossible  for  me  to  keep  the  law 
of  God  ?  Why  did  not  God  create  me  better  ?  But  God 
did  originally  create  man  in  righteousness  and  holiness 
(see  Question  (3),  capable  of  keeping  the  law,  and  there- 
fore the  creature  always  remains  under  the  obligation 
to  obey  the  Creator,  who  rightfullv  exacts  such  obedi- 
ence. Deut.  32  :  4,  Job  34 :  10,  Rom.  1  :  32.  If  it  is 
just  that  God  should  punish  disobedience  to  the  law,  it 
is  also  just  that  He  should  exact  obedience,  whether  man 
is  able  to  render  it  or  not.  The  parable  of  the  unjust 
steward  serves  as  an  illustration  of  this.  His  Lord 
justly  demands  of  him  His  goods,  although  He  knows 
that  he  has  squandered  them. 


40  THE  HEIDELBERG  CATECHISIM. 

n.  That  Man  Cannot  Keep  the  Law  of  God  Perfectly  is  His  Own 

Fault. 

1.  (Question  7  proves  that  it  is  man's  fault. 

a)  Although  the  fall  took  place  through  the  instiga- 
tion of  the  devil,  man  was  not  compelled  to  yield  to  tlie 
temptation  and  to  obey  the  devil.  He  is,  therefore, 
without  excuse.     2  Cor.  11:3. 

b)  The  disobedience  of  our  first  parents  was  wilful. 
For  the  command  which  God  had  given  them  was  not 
difficult  to  fulfill.  They  were  not  driven  to  transgression 
either  through  necessity  or  want.  They  were  allowed 
to  eat  of  all  the  trees  in  the  garden  (Gen.  2  :  16).  The 
devil  had  no  power  over  them.  God  had  rendered 
them  many  favors. 

c)  Through  this  disobedience  man  deprived  himself 
of  these  divine  gifts,  i.  e.,  he  lost  the  powers  by  which 
he  might  have  rendered  complete  obedience,  and 
through  which  all  his  posterity  would  have  been  able 
to  render  the  same. 

2.  All  his  posterity  must  bear  the  consequences. 
When  a  man  becomes  bankrupt,  his  whole  family  passes 
into  poverty  and  want.  At  the  same  time  the  claims  of 
the  creditor  stand  in  law  and  equity  against  the  debtor 
and  his  heirs.  With  sin  we  have  also  inherited  the 
guilt.   Rom.  5 :  19,  Matt.  18 :  25. 

in.  The  Demand  of  God  is  Intended  to  Bring  Man  to  the  Knowledge 

of  His  Misery. 

God  well  knows  that  man  in  his  present  condition  is 
incapable  of  keeping  the  law  perfectly;  but  He  insists 
on  it  because  of  His  holiness  and  unchangeableness,  and 
to  bring  man  to  the  recognition  of  sin,  and  of  his  conse- 
quent disability.  1  Cor.  15:  h(%  Ilom.  3:  20.  Not 
only  is  there  no  injustice  done  to  man  through  God's 
demands,  although  man  is  incapable  of  fulfilling  them  ; 
but  on  the  contrary,  a  great  advantage  accrues  to  man 


THE  HEIDELBERG  CATECHISM.  41 

through  these  dernaads  ;  for  they  are  the  means  which 
God  uses  to  bring  him  to  a  knowledge  of  his  inability 
and  boundless  misery. 


OF  THE  PUNISHMENT  OF  SIN. 
Question  10. 

117//  God  suffer  such  disobedience  and  rebellion,  to  r/n  unpunished  f 

By  no  means,  but  is  terribly  displeased  with  our  original  as  well 
as  actual  sins;  and  will  punish  them  in  his  just  judgment  temporally 
and  eternally,  as  he  hath  declared,  "  Cursed  is  every  one  that  con- 
tiuueth  not  in  all  things  which  are  written  in  the  book  of  the  law, 
to  do  them. 

I.  The  Wrath  of  God  Against  Sin. 

1.  Sin  and  its  guilt  is  the  first  part  of  our  misery  ; 
the  punishment  of  sin  the  second. 

2.  The  wrath  of  God  is  not  a  violent  asfitation  of  the 
mind,  or  a  passion  like  the  anger  of  man  which  arises 
from  his  sinful  flesh.  Prov.  27  :  4,  James  1 :  20.  The 
wrath  of  God,  of  which  the  Scripture  of  the  Old  and 
New  Testament  speaks  in  numerous  passages,  is  rather 
the  expression  of  God's  holy  will,  according  to  which 
He  hates  and  punishes  everything  that  is  opposed  to 
His  holiness.  God's  wrath  rests  upon  His  holiness  and 
righteousness,  which  manifest  themselves  through  it. 
Because  of  His  holiness,  God  hates,  i.  e.,  hath  no  pleas- 
ure in  wickedness.  Ps.  5  :  4,  5.  Because  of  His  right- 
eousness, God  punishes  wickedness,  which  is  forbidden 
by  Him.  Rom.  1 :  18.  "  For  the  wrath  of  God  is 
revealed  from  heaven  against  all  ungodliness  and 
unrighteousness  of  men  who  hold  the  truth  in  unright- 
eousness." Therefore  God  "  will"  and  cannot  let  dis- 
obedience and  apostasy,  i.  e.,  sin,  go  unpunished. 

o.  God's  anger  is  terrible.     This  means  not  merely 
that  He  punishes  sin  with  punishments  so  fearful  as  to 
strike  terror  into  man  (Ps.  2  :  5,  Heb.  10  :  27,  31),  but 
6 


42  THE  HEIDELBERG  CATECHISM. . 

it  expresses  also  the  greatness  and  energy  of  the  wrath 
of  God ;  terrible,  ^.  <?.,  with  all  earnestness  and  zeal. 
Deut.  4 :  24,  Heb.  12 :  29,  Nahuin  1 :  (1  The  great- 
ness and  energy  of  God's  love  is  the  measure  of  His 
wrath.  His  wrath  even  testifies  to  His  love,  since  it 
excludes  every  idea  of  indifference  to  evil  on  the  part 
of  God. 

4.  God  is  not  only  angry  with  actual  sins  committed 
in  thought,  word  and  deed,  Rom.  2 :  8,  9,  but  also  with 
inherited  sin,  original  sin,  the  inborn  evil  desire.  Eph. 
2 :  3,  Rom.  5 :  14.  "  Death  reigned  from  Adam  to 
Moses  (although  God  did  not  reveal  His  will  during 
that  time  through  any  law  except  that  of  conscience), 
even  over  them  that  had  not  sinned  after  the  similitude 
of  Adam's  transgression."  This  included  all  men,  from 
Adam  to  Moses,  to  whom  had  not  been  given  specially 
revealed  law,  such  as  God  had  given  directly  to  Adam, 
and  later  through  Moses  to  His  people,  and  against 
which  they  sinned.  This  passage  is  therefore  applied 
to  children  who  have  not  yet  sinned  consciously,  and 
yet  are  subject  to  the  law  of  death,  because  the  evil 
inclination  is  inherited  by  them.  According  to  this 
teaching  of  the  apostle,  there  is  connected  with  sin 
inherited  guilt. 

II.  The  Pimislimeut  of  Sin. 

1.  As  little  as  God's  anger  is  passion,  so  little  does 
His  sentence  of  punishment  against  sin  rest  upon  caprice. 
It  is  a  just  sentence  ;  for  man  through  his  apostasy  from 
God  forfeited  life  and  merited  death.  Gen.  2  :  17,  Rom. 
6:  2:5,  1  Cor.  15:  50,  Rom.  2:  5,  6,  11. 

2.  Therefore  death,  a  word  in  which  is  embi-aced  all 
the  punishments  of  sin,  passed  upon  the  entire  human 
race,  without  exception.  Rom.  5:  12,  Calvin  says: 
"  We,  therefore,  di-ead  death,  first,  because  in  reference 
to  the  body  it  is  a  sort  of  destruction  ;  secondly,  because 


THE  HEIDELBERG  CATECHISM.  43 

the  soul  feels  the  curse  of  God  ;  and  lastly,  because  the 
cause  of  death  is  estraugemeiit  from  God.  From  tliis 
it  follows  that  under  the  word  death  is  comprehended 
all  the  misery  into  which  Adam  fell  through  his  apos- 
tasy. For  as  soon  as  lie  apostatized  from  God,  tlie 
source  of  life,  he  fell  from  his  earlier  state,  so  that  he 
had  to  feel  that  man's  life  without  God  is  wretched, 
involved  in  ruin,  and  therefore  not  unlike  death.  For 
this  reason  tlie  condition  of  man  after  the  fall  is  itself 
rightly  called  death.  The  misery  of  body  and  soul 
during  the  earthly  life  is,  at  it  were,  the  ante-chamber 
of  death,  until  death  engulfs  him  up  completely." 

8.  We  distinguish  in  the  punishment  of  sin  a  three- 
fold death  :  as  "temporal"  punishment,  a)  bodily,  and 
h)  spiritual  death,  and  as  "  eternal"  punishment,  c)  ever- 
lasting death. 

a)  Bodily  death  incliuled  the  sickness,  wretchedness 
and  want  of  the  body  until  its  final  dissolution.  Rom. 
7  :  24,  Gen.  3  :  19,  Ps.  90 :  7. 

b)  Spiritual  death  is  the  inner  state  of  separation  of 
the  natural  man  from  the  living  God,  and  involves 
everything  connected  with  it. 

1.  Reason  is  darkened,  and  therefore  the  natural  man 
is  incapable  of  rightly  knowing  God.  Eph.4:  18,  Rom. 
1:  21,23,  1  Cor.  2:  14,  Col.  1:  21. 

2.  His  free  will  is  lost,  and  man  is  a  servant  of  sin. 
Rom.  1 :  28,  John  8  :  34,  Rom.  7  :  14,  Eph.  2 :  3,  5. 

3.  From  his  heart  peace  has  departed.  Isa.  48  :  22, 
Ps.  38  :  3,  Isa.  59  :  2. 

c)  Me7mal  death  consists  in  the  torments  which  befall 
the  sinner  after  this  life  in  body  and  soul,  and  continue 
throughout  all  eternity.  Luke  16  :  23,  Matt.  10 :  28. 

The  awful  torments  o^  eternal  death  consist : 

1.  In  the  banishment  from  the  presence  of  God. 
Matt.  25:  41,  2  Thess.  1:  9. 

2.  In  the  continual  reproaches  of  conscience.  Mark 
9:  44. 


44  THE  HEIDELBERG  CATECHISM. 

3,  In  despair,  that  this  condition  will  not  come  to  an 
end  throughout  all  eternity.  Matt.  8  :  12;  1<S  :  ?A,  Rev. 
14:   11. 

m.  The  Penal  Law. 

1.  "  Cursed  is  every  one  that  continueth  not  in  all 
things  which  are  written  in  the  hook  of  the  law,  to  do 
them."  This  is  the  penal  law  which  God  had  an- 
nounced and  the  legal  punishment  which  followed  on 
transgression,  viz.,  sin.  Deut.  27 :  2(),  Gal.  o :  10. 
"  Cursed,"  i.  e.,  excluded  from  the  grace  of  God  and 
delivered  to  destruction. 

2.  The  punishment  of  sin  is  very  certain.  Gal.  0:  7, 
Ps.  50:  21,  Heb.  9:  27. 

IV.  The  Divine  Judgments. 

Definite  divine  judgments  are  set  before  us  in  Holy 
Scripture  as  proof  of  the  punitive  righteousness  of  (xod, 
and  for  our  warning  and  exhortation. 

a)  Divine  judginents  against  single  or  sever alindivid- 
uals. 

1.  Our  first  parents,  Adam  and  Eve.  Gen.  3  :   16-lt). 

2.  Cain,  the  first  man  born  and  the  first  murderer. 
Gen.  4:  11,  12,  Jude  11. 

3.  The  Israelites  in  the  wilderness.  Ex.  ;>2 :  28,  Num. 
11:  33,  1  Cor.  10:   ">,  (I. 

4.  Korah's  rebellion.  Num.  16:  31-33,  Jude  11. 

5.  Achan.  Josh.  7  :  25,  2(3. 

6.  Saul.  1  Sam.  15 :  26 ;  31 :  4. 

7.  Ahab  and  Jezebel.  1  Kings  22 :  35,  38,  2  Kings 
9:  33-36. 

8.  Judas,  the  betrayer.  John  13:  27,  Matt.  27:  5. 

9.  Ananias  and  Sapphira.  Acts  5 :  5,10. 

h)   Divine  judgments  as  types  of  the  final  judgment. 

1.  The  flood.  Gen.  7  :  23,  Matt.  24 :  38,'  :V.),  2  Peter 
2:  5. 

2.  Sodom  and  Gomorrah.  Gen.  19 :  24,  25,  Matt. 
10:  15,  2  Peter  2:  6. 


THE  HEIDELBERG  CATECHISM.  45 

3.  Pharaoh  and  the  Egyijtiaus.  Ex.  14:  27,  Kora. 
9:  17. 

4.  Jerusalem.  Matt.  24. 

Question  11. 

Xs  not  God  then  alxo  merclfii/.  / 

God  is  indeed  merciful,  but  alsojust ;  therefore  hisjustice  recjuires 
that  siu,  which  is  committed  against  the  most  high  majesty  of  God, 
be  also  punished  with  extreme,  that  is,  with  everlasting  punishment, 
both  of  body  and  soul. 

I.  God's  Mercy. 

1.  God  will  punish  sin  temporarily  and  eternally. 
"Who  knoweth  the  power  of  thine  anger?  Even 
according  to  thy  fear,  so  is  thy  wrath."  (Ps.  90:  11.) 
Objection  is  brought  to  this  penal  law  of  God  on  the 
ground  that  He  is  merciful,  and,  therefore,  could  not 
and  would  not  reckon  so  exactly  with  the  sin  of  man. 

2.  God  is  indeed  merciful.  Ps.  8() :  15.  But  the 
natural  man  has  a  false  notion  of  this  mercy.  God's 
mercy  is  not  negative,  i.  e.,  weakness.  It  does  not  con- 
sist in  this,  that  He  overlooks  the  sin  of  man  and  allows 
it  to  go  unpunished,  as  Eli  did  (1  Sam.  o  :  13),  or  as 
any  other  weak  father  might  overlook  the  bad  conduct 
and  sins  of  his  children.  But  it  consists  in  this,  that 
He  prepares  ways  and  means  whereby  He  might  forgive 
siu  without  violating  His  justice. 

3.  If  God  should  allow  sin  to  go  unpunished,  who 
would  fear  Him  ?  Man  would  trifle  with  Him.  Ps.  50  : 
21,  Isa.  57  :  11,  Ezek.  33  :  28-33,  Gal.  (i:  7. 

II.  God's  Justice. 

1.  Justice,  as  well  as  mercy,  is  an  essential  attribute  of 
God,  i.  e.,  it  belongs  in  like  manner  to  His  being.  As 
God  is  one  in  Himself,  the  one  attribute  cannot  exclude 
the  other,  and  God  cannot  on  account  of  His  mercy 
act  contrary  to  His  justice.    Ps.  11:  7,  2  Tim.  2:  13. 


46  THE  HEIDELBERO  CATECHISM. 

Augustine  says :  "Neither  vvheu  God  threatens,  nor 
when  He  promises,  does  He  disappoint  any  one."  God's 
justice  inchides  also  His  veracity.  Ps.  33:  4.  "For 
the  word  of  the  Lord  is  right ;  and  all  his  works  are 
done  in  truth,"  and  He  has  pronounced  in  His  penal 
law :  "  Cursed  is  every  one  that  coutinueth  not,"  etc. 

2.  One  might  object  that  it  is  too  severe  and  hai-d 
that  sin,  which  is  only  tem[)oral,  is  requited  by  God, 
not  merely  with  temporal,  but  also  with  eternal  punisli- 
ment.  To  this  it  might  be  replied  that  a  punishment 
must  correspond  not  only  to  the  transgression,  but  also 
to  the  relations  of  the  persons  involved.  8in  has  been 
committed  by  man  destined  for  eternity,  against  the 
most  high  majesty  of  the  eternal  God.  Therefore  it  is 
rebellion  against  God,  high  treason  against  the  Kinii;  of 
kings.  Ex.  5 :  2,  Ps.  2  :  3,  4,  Luke  19  :  14. 

p]ven  in  temporal  affairs  the  punishment  corresponds 
to  the  station  of  the  injured  person  ;  liigh  treason  is 
more  severely  punislied  than  an  ordinary  offence  and 
breach  of  faith. 

3.  8in  is  not  a  small  matter.  Every  sin  is  high  trea- 
son, and  before  God  there  is  no  difference  between 
"  great"  or  "  small"  sins  ;  since  every  sin  is  an  act  of 
opposition  to  the  will  of  the  most  high  majesty. 
Through  the  severe  punishment  which  God  has  set 
upon  sin,  and  which  He  executes  according  to  His 
righteousness,  sin  is  to  be  known  and  felt  in  all  its 
depth.      Whoever  will  not  obey,  nuist  suffer. 

III.  Mercy  and  -lustice  Do  Not  Exclude  Each  Other. 

1.  Both  are  united  in  God  in  such  a  manner  that 
they  can  well  go  togethei",  and  each  manifests  itself  in 
its  own  time  and  way.  Ex.  34  :  (>,  7,  2  Thess.  1  :  5- 
10,  Rom.  11:  22. 

2.  Examjdes  from  S(;ripture. 

a)   The  Hood   and    Noah.    Gen.   0-8.     While  judg- 


THE  HEIDELBERG  CATECHISM.  47 

meut  and  destruction-  overtook  the  entire   human  race, 
Noah  obtained  favor  witli  God. 

b)  Sodom  and  Lot.  Gen.  It).  Sodom  with  all  its 
inhabitants  is  condemned  on  account  of  its  atrocious 
sins  (Gen.  18:  'JO),  and  is  utterly  destroyed  ;  but  God's 
mercy  is  manifested  to  Lot,  and  to  his  family.  Gen. 
19:  19. 

c)  The  parable  of  the  barren  fig  tree,  Luke  13  :  ()-9. 
God's  mercy  ;  "  let  it  alone  this  year  also,"  if  pei-chance 
it  might  bear  fruit ;  God's  justice,  "  after  that  thou 
shalt  cut  it  down." 

3.  God  shows  also  mercy  in  His  justice  in  punish- 
ing sin  eternally  with  death,  that  the  reign  of  sin 
might  not  be  eternal,  and  that  after  the  day  of  wrath 
there  might  not  be  an  accumulation  of  wrath  as  of 
guilt.  God  also  shows  justice  in  His  mercy,  in  that 
(as  we  shall  see)  He  punishes  with  death  the  innocent 
surety  for  the  guilty  sinners. 

IV.  Conclusion. 

We  observe  that  the  law,  which  reveals  the  holy  will 
of  God,  and  the  transgression  of  which  is  followed  by 
tlie  severest  punishment,  cannot  deliver  man  out  of  his 
misery.  Its  mission  is  only  this,  to  awaken  and 
enlighten  conscience,  that  man  might  thoroughly  know 
his  misery,  and  thereby  awaken  in  him  the  desire  for 
'deliverance.  Rom.  3:  19,  20.  The  Catechism  in  its 
first  part  is  intended  to  awaken  a  consciousness  of  the 
misery  of  sin  with  its  guilt  and  punishment,  and  of 
the  necessity  of  redemption  from  sin,  and  thereby  to 
awaken  in  man  a  longing  for  deliverance.  For  this 
purpose  it  appeals  to  God's  word,  and  to  experience. 
But  the  reason  of  the  natural  man,  which  does  not  so 
readily  submit  to  a  conviction  of  sin,  offers  various 
objections.  These  the  Catechism  considers,  in  order  to 
refute  them.     They  are  as  follows :   1)   Whether   God 


48  Till':  in-:iI)KT.BER(i  CATECHISM. 

Himselt'  is  not  the  cause  of  sin,  Question  (> ;  "2)  whether 
there  is  not  some  C:ij)ability  for  the  good  in  man,  (Ques- 
tion 8 ;  3)  whetlier  God  in  His  demands  does  not  do 
man  injustice,  (Question  9  ;  4)  whether  (Jod's  mercy  is 
not  in  contradiction  to  punishment,  Question  11.  The 
j)ur])Ose  aimed  at  in  their  consideration  is  to  l)ring 
about  conviction,  i.  e.,  the  ])ei-suasion  of  tlic  truth  of 
God's  word,  Ps.  «51  :  6  ;  and  to  lead  to  the  confession, 
Rom.  7  :  24  ;  "  O  wretched  man  tliat  I  am  !  who  shall 
deliver  me  from  the  l)odv  of  this  death  ?" 


PART    SECOND. 


OF  MAN'S  DELIVEKANCE. 

Tlie  second  part  of  the  Catecliism,  in  continuation 
of  Question  11,  shows  how  a  reconciliation  between 
God's  justice  and  His  mercy,  after  the  counsel  of  His 
wisdom,  is  established,  namely  through  the  obedience 
and  sacrifice  of  His  only  Son,  Jesus  Christ,  for  our 
sins.  Deliverance  means  liberation,  redemption,  and 
reinstatement  into  the  former  condition  ;  or,  according 
to  (Question  12,  escape  from  tempoi-al  and  eternal  pun- 
ishment, so  as  to  regain  God's  favor,  i.  e.,  become  again 
acceptable  to  God,  and  be  received  into  His  com- 
munion. 

The  Heidelberg  Catechism  is  charged  by  some  with 
having  forsaken,  in  Questions  12-17,  the  Biblical 
standj)oint  peculiarly  its  own,  and  with  having  devel- 
oped a  scholastic  theory.  The  Catechism  could  indeed 
simply  say  that  no  man  could  deliver  himself  from  His 
misery,  nor  be  delivered  by  another  man  ;  and  that 
God,  according  to  His  mercy  in  giving  up  His  Son,  as 
He  has  determined  from  all  eternity,  has  accomplished 
an  eternal   redemption   for  all   who  believe   in    Jesus. 


THE  HEIDELBERG  CATECHISM.  49 

But,  indeed,  no  other  thought  than  this  is  carried  out 
in  Questions  12-17,  since  the  object  is  to  explain 
more  exhaustively  how  and  why  it  has  been  accom- 
plished in  the  way  indicated,  and  how  the  justice  and 
mercy  of  God  are  in  harmony  with  each  other.  Our 
attention  is  directed,  in  the  first  place,  to  the  concep- 
tion of  a  Mediator  who  makes  ransom  for  another ; 
secondly,  to  the  nature  of  the  Mediator  sought  for  in 
this  case  ;  and,  lastly,  Question  18  names  the  Mediator 
in  whom  these  requirements  are  found.  The  concep- 
tion of  satisfaction  and  redemption  is,  however,  thor- 
oughly Biblical.  And  it  is  equally  a  Biblical  thought 
to-  indicate  the  characteristics  of  the  Mediator.  In  Heb. 
7  :  22-28  a  similar  method  of  proof  is  used.  The  con- 
ception of  a  Mediato''  is  directly  misconstrued,  if  Christ 
is  looked  upon  as  the  security  of  the  truth  and  love  of 
God.  Of  this,  the  Scripture  knows  nothing.  It  recog- 
nizes and  names  Christ  as  a  security  only  in  so  far  as 
He  appears  for  us  before  God. 


OF  SATISFACTION  AND  THE  MEDIATOR. 

Ctuestion  12. 

Since,  then,  by  the  righteous  judgment  of  God,  we  deserve  temporal 
and  eternal  punishment,  is  there  no  way  by  which  we  may  escape  that 
punishment  and  be  again  received  into  favour  f 

God  will  have  his  justice  satisfied  ;  and  therefore  we  must  make 
this  full  satisfaction,  either  by  ourselves  or  by  another. 

L  Full  Satisfaction  Must  Be  Made. 

1.  By  "  God's  Justice"  we  are  not  to  understand  here 
His  attribute  according  to  which  He  j^unishes  sin,  nor 
the  righteous  judgment  which  He  has  pronounced 
against  it ;  but  His  righteous  demand  as  Creator  and 
Lord  of  man  that  be  should  fulfil  the  law  completely,  or 
suffer  punishment  for  its  transgression.  The  justice  of 
God  is  satisfied  through  complete  fulfillment  of  the  law 
7 


50  THE  HEIDELBERG  CATECHISM. 

or  through  perfect  atonement,  i.  e.,  through  perfect  obe- 
dience in  tlie  keeping  of  the  law  or  in  suffering  punish- 
ment. Luke  10 :  28,  Ezek.  18  :  4.  The  satisfaction  that 
is  demanded  is  this,  that  the  debt  by  which  the  sinner  is 
obligated  to  the  justice  of  God  be  paid.  But  this  jter- 
fect  obedience  to  the  law  of  God  is  due  from  man,  as 
God  originally  created  him,  and  the  suffering  of  a  suf- 
ficient penalty  is  due  from  man,  as  he  has  become 
through  sin. 

2.  "  Satisfaction"  is  the  payment  on  the  part  of  man, 
whereby  God's  violated  justice  is  atoned  for  and  man's 
lost  righteousness  is  restored.  It  is  paying  in  the  sense 
of  atoning  for,  restoring.  Job  20:  11,  Ps.  69:  4,  Matt. 
18 :  34,  Philemon  18,  19,  Mark  10  :  45. 

3.  The  requirement  of  such  satisfaction  is  a  funda- 
mental law  of  God.  Isa.  1  :  27  ;  5  :  16,  Josh.  24 :  19, 
Ex.  23  :  7. 

IL  By  Whom  Full  Satisfaction  Must  Be  Made. 

1.  The  one  who  is  guilty  must  render  the  satisfac- 
tion, and  the  one  wdio  has  sinned  must  suffer  the  pun- 
ishment. Deut.  27  :  26,  Ezek.  18 :  4. 

2.  But  in  ordinary  life  it  is  also  permitted  that  an- 
other, a  surety,  may  take  the  ^^lace  of  the  debtor  and 
assume  his  obligations,  in  case  of  his  inability  to  pay 
the  debt  or  to  suffer  the  punishment.  Gen.  44  :  32,  33, 
Philemon  19. 

3.  Over  against  God's  justice,  L  e.,  His  just  demand 
upon  the  sinner,  a  security  is  admissible.  This  is 
proved  by  the  fulfillment  of  redemption  through  Christ, 
who  is  called  in  Heb.  7  :  22  the  surety  (not  "  executor") 
of  the  new  covenant.  Col.  2  :  14,  "  Blotting  out  the 
handwriting  of  ordinances  that  was  against  us,  which 
w^as  contrary  to  us,  and  took  it  out  of  the  way,  nailing 
it  to  his  cross."  He  has  paid  the  debt  for  us  as  our 
surety,    and  thereby   discharged   the  obligation.     Ac- 


THE  HEIDELBERG  CATECHISM.  51 

cording  to  Rom.  5  :  6-8,  Christ  died  as  surety  for  the 
ungodly. 

4.  The  institution  of  sacrifices  in  the  old  covenant 
points  also  to  this,  that  through  another  satisfaction 
may  be  made  ;  through  the  sacrifice  there  is  made,  even 
if  not  a  complete,  yet  a  symbolical  satisfaction  for  the 
sinner  by  whom  or  for  whom  it  is  offered  unto  God. 
Lev.  9  :  7.  In  the  fulfillment  of  redemption  Christ  is 
made  the  sin-offering  for  us,  1  Peter  2  :  24,  "  Who  his 
own  self  bare  our  sins  in  his  own  body  on  the  tree" 
(literally:  Who  His  own  self  carried  our  sins  in  His 
own  body  upon  the  wood— upon  the  cross  as  the  altar, 
according  to  Lev.  9:7).  Rom.  8  :  3,  2  Cor.  5 :  21. 

5.  References  to  the  redemption  from  slavery  mav 
also  be  cited.  He  who  was  sold  as  a  slave  through  ina- 
bility to  pay  (Matt.  18:  25),  could  either  redeem 
himself,  if  he  earned  enough  money,  or  could  be 
redeemed  through  the  payment  of  the  debt  by  another. 
Mark  10  :  4o.  "  For  even  the  Son  of  man  came  .... 
to  give  his  life  a  ransom  (literally  :  As  redemption 
money  to  buy  freedom)  for  many." 

Question  13. 

Can  we  ourselves  then  make  this  satisfaction  f 

By  no  means ;  but  on  the  contrary  we  daily  increase  our  debt. 

After  establishing  (Ques.  12)  the  fact  and  nature  of 
man's  guilt  and  how  satisfaction  for  it  is  to  be  made,  we 
must  further  inquire  who  can  render  this  satisfaction  ; 
whether  we  ourselves  (Ques.  13),  or  any  mere  creature 
(Ques.  14) ,  and  if  neither,  what  sort  of  a  Mediator  we 
must  seek  for  (Ques.  15). 

1.  There  is  a  two-fold  way  (see  Ques.  12, 1.,  1)  to  sat- 
isfy the  justice  of  God,  viz.,  by  the  fulfillment  of  the 
law  and  the  suffering  of  its  penalty.  In  neither 
respect  can  the  payment,  the  satisfaction,  be  made  by 
ourselves.     Man  cannot  render  the  satisfaction. 


52  THE  HEIDELBERG  CATECHISM. 

2.  By  fulfilling  the  law. 

a)  Man  has  lost  all  power  in  the  direction  of  the  sjood. 
Job  \)  :  2,  3,  Ps.  143  :  4,  Rom.  8  :  7,  Matt.  16  :  2(3. 

b)  An  externally  honorable  conduct,  so-called  civil 
righteousness,  is  excluded  in  relation  to  God,  who  de- 
mands perfect  obedience.  Isa.  64  :  6. 

c)  A  restoring  or  making  good  again  is  also  out  of 
the  question  ;  for  whatever  good  we  could  do,  we  are 
indebted  to  God  for  doing  it.  And  if  we  cannot  in  our 
own  strength  in  the  present  do  any  good,  much  less 
can  we  perform  an  excess  of  goodness  that  is  to  atone 
for  the  })ast. 

d)  On  the  contrary  we  daily  increase  our  guilt 
through  new  sin.  That  we  daily  sin  anew  is  proved  by 
our  consciences  and  by  Christ  Himself  when  He  teaches 
us  daily  to  pray  :  Forgive  us  our  debts.  1  Kings  8  :  46, 
Jas.  3  :  2,  Rom.  2  :  5. 

One  who  presumes  to  be  his  own  deliverer  resembles 
a  man  who  is  sunk  in  the  mire,  and  with  his  own  hand 
attempts  to  draw  himself  out  of  it  by  the  hair.  Not  only 
does  he  fail  to  draw  himself  out,  but  he  works  himself 
into  it  deeper  and  deeper. 

3.  It  is  not  possible  for  us  to  make  satisfaction  by 
enduring  the  punishment ;  for  it  will  be  not  only  tem- 
poral, i.  e.,  finite,  but  also  eternal,  and  we  shall  not 
come  forth  from  it  throughout  eternity.  Isa.  33  :  14. 

4.  If,  therefore,  the  justice  of  God  cannot  be  satisfied 
by  us,  it  is  necessary  that  satisfaction  should  be 
made  for  us  by  another,  if  we  are  to  escape  the  punish- 
ment and  be  again  received  into  favor,  i.  e.,  if  we  are 
to  be  delivered. 

Question  14. 

Can  there  then  he  found  anywhere  one,  who  ix  a  mere  creature,  able 
to  satisfy  for  usf 

None ;  for  first,  God  will  not  punish  any  other  creature  for  the 
sin  which  man  hath  committed  ;  and  further,  no  mere  creature  can 


THE  HEIDELBERG  CATECHISM.  53 

sustain  the  burden  of  God's  eternal  wrath  against  sin,  so  as  to  deliver 
others  from  it. 

1.  No  other  creature  can  make  satisfaction  for  us  ; 
neither  a  man  like  us,  nor  a  higher  (angel)  or  a  lower 
(animal)  creature. 

a)  An  angel  cannot  take  the  punishment  upon  him- 
self, for  he  is  a  spiritual  being.  The  punishment  for 
sin  must  be  endured  in  body  and  soul. 

b)  An  animal  cannot  make  satisfaction,  for  it  does 
not  have  an  immortal  soul  and  cannot  voluntarily  take 
the  punishment  upon  itself.  The  sacrifices  of  the  old 
covenant  were  not  a  complete  satisfaction  for  sin,  because 
"  in  those  sacrifices  there  is  a  remembrance  again  made 
of  sins  every  year.  For  it  is  not  possible  that  the  blood 
of  bulls  and  of  goats  should  take  away  sins."  Heb. 
10 :  3,  4. 

c)  Satisfaction  cannot  be  rendered  by  a  man  like 
ourselves,  because  such  an  one  cannot  pay  for  his  own 
sins,  much  less  for  the  sins  of  the  entire  race.  For 
example,  how  can  a  man,  who  himself  owes  5000  marks 
and  cannot  pay  them,  become  security  for  the  debt  of 
another,  for  perhaps  500,000  marks,  or  offer  to  pay  his 
debt. 

2.  A  mere  creature,  i.  e.,  one  that  is  nothing  more 
than  a  creature,  cannot  at  all  make  satisfaction  for  our 
sins, 

a)  Because  every  creature  of  God  owes  obedience  to 
Him  for  itself. 

b)  Because  God  will  not  punish  any  other  creature 
for  the  sin  of  man.  Gen.  2  :  17,  Ezek.  18  :  4. 

c)  Because  no  mere  creature  can  sustain  the  burden 
of  God's  eternal  wrath,  i.  e.,  the  weight  of  eternal  dam- 
nation for  himself,  much  less  for  others.  Dent.  4  :  24, 
Ps.  130  :  3,  Nahum  1  :  6. 

Question  15. 

What  sort  of  a  mediator  and  deliverer,  then,  mud  we  seek  forf 


54  THE  HEIDELBERG  CATECHISM. 

For  f)ne  who  is  very  niau,  aud  perfectly  righteous  ;  and  yet  more 
powerful  than  all  creatures ;  that  is,  one  who  is  also  very  God. 

1.  Since  we  cannot  deliver  ourselves,  and  no  other 
mere  creature  can  make  satisfaction  for  us,  we  must  seek 
elsewhere  for  a  Mediator  and  Deliverer,  who  can  make 
satisfaction  for  all  that  is  needful  for  our  redemption. 

2.  A  mediator  is  one  who,  standing  between  two 
parties  and,  possessing  the  necessary  prerogatives,  recon- 
ciles and  unites  them.  Something  analogous  is  found 
in  the  office  of  an  arbitrator.  Such  an  one  must  be 
im])artial.  Gal.  3  :  20.  "  Now  a  mediator  is  not  a 
mediator  of  one"  (one  party).  He  must,  therefore,  be 
equally  distant  or  equally  near  to  both  parties. 

3.  The  necessary  qualifications  of  a  Mediator  between 
God  and  man  are  : 

a)  That  he  be  a  true  man,  i.  e.,  one  who  possesses 
body  and  soul  and  all  the  essential  attributes  of  man. 

b)  A  righteous  man,  i.  e.,  one  who  is  himself  without 
any  sin  whatsoever,  and  who  keeps  the  law  of  God  per- 
fectly. Heb.  7  :  26. 

c)  More  powerful  and  higher  than  all  creatures,  that 
with  his  righteousness  he  may  make  full  satisfaction  in 
the  day  of  judgment. 

d)  He  must,  therefore,  be  at  the  same  time  true  God. 
Heb.  7  :  26,  Hos.  1  :  7,  Jer.  23  :  6. 

e)  God  and  man  in  one  person.  Isa.  7  :  17.  Imman- 
uel,  i.  <?.,  God  with  us.  For  a  Mediator  who  were  God 
only,  could  not  suffer  and  die,  and  thus  could  not  bear 
the  punishment ;  and  a  Mediator  who  were  mere  man, 
would  not  have  the  power  to  bear  the  burden  of  God's 
eternal  wrath.  He  must  be  man  in  order  to  render 
obedience  and  to  be  able  to  die  ;  he  must  be  God  that 
his  obedience  and  death  may  be  of  endless  power  and 
eternal  value.  If  he  were  God  only  or  a  mere  man,  he 
would  not  be  a  Mediator  between  God  and  man. 

/)   We  might  further  add  that  it  is  essential  that  the 


THE  HEIDELBERG  CATECHISM.  55 

Mediator  be  designated  by  the  injured  party,  i.  e.,  by 
God,  and  that  he  himself  be  willing  and  ready  to  take 
upon  himself  the  work  of  mediation. 

Question  16. 

Why  must  he  he  very  man,  and  also  perfectly  righteous  f 

Because  the  justice  of  God  requires  that  the  same  human  nature, 
which  hath  sinned,  should  likewise  make  satisfaction  for  sin  ;  and 
one,  Avho  is  himself  a  sinner,  cannot  satisfy  for  others. 

1.  The  Mediator  must  be  a  true  man. 

a)  If  the  justice  of  God  is  to  be  satisfied  in  behalf 
of  man,  the  law  which  man  has  transgressed  must  be 
fulfilled,  and  the  suffering  to  which  man  made  himself 
liable  as  punishment  for  sin,  must  be  endured.  This 
can  be  done  only  by  one  who  is  really  man  and  can 
suffer  and  die.  Heb.  9 :  22. 

b)  The  truth  of  God  requires  it,  as  expressed  in  the 
promise  in  Gen.  3  :  15. 

c)  Because  the  deliverer  is  to  be  the  head  of  the  new 
humanity,  with  which  he  can  have  compassion,  because 
he  experienced  their  misery  in  himself.  Heb.  5  :  2. 

2.  The  Mediator  must  be  a  righteous  man. 

a)  Only  a  sinless  man  can  stand  before  the  holy  and 
just  God  and  enter  into  communion  with  Him.  Isaiah 
6  :  5. 

b)  Only  a  righteous,  i.  e.,  sinless  man,  who  has  not 
committed  any  sin  and  to  whom  no  sinfulness  adheres, 
can  suffer  the  punishment  for  the  sins  of  others. 

Question  17. 

Why  must  he  in  one  person  be  also  very  God  f 

That  he  might,  by  the  power  of  his  God-head,  sustain,  in  his  hu- 
man nature,  the  burden  of  God's  wrath ;  and  might  obtain  for  and 
restore  to  us,  righteousness  and  life. 

1.  Divine  power  is  necessary  so  to  bear  the  eternal 
wrath  of  God  in  time,  that  it  may  thereby   be  turned 


56  THE  HEIDELBERG  CATECHISM. 

away  from  the  sins  themselves.  No  one  can  do  this 
who  has  not  the  power  to  overcome  hell  and  the  grave. 
Isa.  9  :  6. 

2.  In  order  to  obtain  righteousness  and  life  for  others 
it  is  necessary  that  one  does  not  owe  for  himself  obe- 
dience under  the  law,  and  he  who  would  redeem  oth- 
ers, must  have  power  over  his  own  life  in  order  to  yield 
it  up.  Isa.  53  :  12,  John  10 :  18. 

3.  The  righteousness  and  the  life  w^hich  the  Media- 
tor obtains  through  his  obedience  and  suffering  must, 
in  order  to  be  of  any  benefit  to  the  sinner,  be  made  his 
own,  must  be  imparted  to  him.  This  communication 
of  the  new  life  to  man,  who  is  dead  in  sins,  can  only  be 
the  w^ork  of  God,  from  whom  proceedeth  the  Holy 
Ghost,  who  brings  about  spiritual  resurrection  and 
renewal. 

4.  The  Mediator  must  be  God  and  man  in  one 
person. 

a)  Because  there  can  only  be  one  Mediator,  and 
because  such  a  Mediator  must  be  equally  near  to  God 
and  man. 

b)  That  the  divinity  might  support  the  humanity  in 
the  difficult  work  of  mediation. 

c)  That  the  doing  and  suffering  of  humanity  might 
be  of  full  value. 

Question  18. 

Who  then  is  that  mediator,  ivho  Is  hi  one  jH'vmn  both  very  God, 
and  a  real  righteous  man  f 

Our  Lord  Jesus  Christ ;  who  of  God  is  made  unto  us  wisdom  and 
righteousness,  and  sanctifi cation,  and  redemption. 

I.  Jesus  Christ  is  the  Only  and  True  Mediator. 

1.  Moses  was  also  called  a  mediator.  He  was  the 
mediator  of  the  old  covenant  between  God  and  the 
people  of  Israel.  But  ids  mediatorial  office  consisted 
only  in  this,  that  by  the  power  of  God  he  led  His  peo- 


THE  HEIDELBERG  CATECHISM.  57 

pie  out  of  external  bondage  and  delivered  to  them  tlie 
law  of  God.  Gal.  3  :  19.  "  It  was  ordained  ....  by 
the  hand  of  a  mediator"  (Moses).  But  he  was  a  sinful 
man  like  his  fellows.  On  account  of  his  sins  he  could 
not  even  lead  his  people  into  the  earthly  land  of  prom- 
ise. The  law  whose  mediator  he  was  serves  only  to 
bring  to  a  knowledge  of  sin,  but  it  cannot  create  life 
and  health  and  salvation. 

2.  Christ  is  placed  over  against  Moses  as  the  true 
Mediator.  John  1  :  17,  Heb.  3  :  1-6. 

3.  Christ  is  testified  to  as  the  onlv  Mediator.  1  Tim. 
2  :  5,  6,  Heb.  8  :  6  ;  9  :  15  ;  12  :  24,  John  14  :  6. 

11.  Christ  Has  All  the  Attributes  of  the  True  Mediator. 

1.  Christ  was  a  true  man. 

a)  By  His  birth.  Gal.  4  :  4,  Heb.  2  :  14. 

b)  In  all  His  life  on  earth  He  proved  Himself  man. 
Phil  2  :  7. 

c)  He  had  a  human  development.  Luke  2  :  40,  52. 

d)  He  had  human  needs.  Luke  8 :  23,  Matt.  4  :  2, 
John  4  :  7  ;  19  :  28,  Mark  4 :  38. 

e)  He  had  human  sensations.  John  11  :  33,  35, 
Luke  12  :  50  ;  22  :  44. 

/)  Also  in  death  He  was  like  man  in  that  He  expe- 
rienced a  separation  of  body  and  soul.  Luke  23  :  46  ; 
John  19  :  33,  34. 

2.  Christ  was  a  righteous  man. 

He  was  without  sin.  Luke  1  :  35,  John  8  :  46,  1 
Peter  2  :  22  ;  3  :  18,  Heb.  4  :  15. 

3.  Christ  is  true  God. 

He  is  from  eternity.  John  8:  58  ;  17  :  5;  1:  1, 
Luke  1  :  35,  John  1  :  18 ;  14  :  9  ;  10 :  30,  1  John 
5:  20. 

4.  Christ  is  God  and  man  in  one  person. 

He  is  God  from  eternity  to  eternity,  but  man  in  time 
and  throughout  eternity.  John  1  :  18,  1  Tim.  3 :  16, 
Eom.  9  :  5.  8 


58  THE  HEIDELBERG  CATECHISM. 

0.  For  the  establishment  of  the  mediatorial  office 
Christ  was 

a)  Appointed  by  God.  Gal.  4 :  4,  Heb.  5 :  5. 

b)  Ready  of  His  own  free  will.  John  10:  18,  Matt. 
26:  42. 

in.  Christ  is  Given  Unto  Us  by  God  for  Complete  Redemption  and 

Righteousness. 

1.  Satisfaction  had  to  be  made  to  the  justice  of  God 
through  a  perfect  Mediator.  Sinful  humanity  could 
not  produce  such  an  one.  God,  therefore,  according  to 
His  eternal  counsel  of  grace,  provided  a  way  and  means, 
in  that  He  united  with  His  righteousness,  with  His  de- 
mand for  a  jDerfect  satisfaction  in  obedience  and  suffer- 
ing, His  unfathomable  love  and  mercy,  and  gives  unto 
us  out  of  free  grace  the  only  true  Mediator,  Jesus 
Christ.  John  3  :  10. 

2.  Christ  is  the  only  Mediator,  not  only  in  His  per- 
son as  true  God  and  man,  but  also  in  His  work.  2  Cor. 
5:  19. 

a)  He  has  rendered  perfect  obedience,  Phil.  2 :  8. 

b)  He  has  made  perfect  atonement  through  His  suf- 
fering. Rom.  5  :  8,  9,  1  Peter  3  :  18. 

3.  Therefore  he  is  made  unto  us  by  God  wisdom, 
and  righteousness,  and  sanctification,  and  redemption. 
1  Cor.  1 :  30. 

a)  Wisdom.  Col.  2 :  3,  John  8  :  12. 

b)  Righteousness.  Rom.  3 :  25,  2  Cor.  5  :  21. 

c)  Sanctification.  John  17  :  19,  1  John  1 :  7. 

d)  Redemption.  Eph.  1  :  7,  Heb.  9  :  12,  Luke  21 : 
28,  Rev.  21 :  4,  5,  2  Tim.  4  :   18. 


THE  HEIDELBERG  CATECHISM.  59 

OF  THE  HOLY  GOSPEL. 

Question  19. 

Whence  knowed  thou  thl'<f 

From  the  holy  Gospel,  which  God  himself  revealed  first  in  Para- 
dise ;  aud  afterwards  published  by  the  Patriarchs  aud  Prophets,  and 
was  pleased  to  represent  it  by  the  shadows  of  sacrifices,  and  the 
other  ceremonies  of  the  law ;  and  lastly  has  accomplished  it  by  his 
only  begotten  Son. 

I  What  is  Meant  by  the  Holy  Gospel. 

1.  As  humanity  could  not  evolve  a  Mediator  out  of 
itself,  neither  did  it  choose  or  appoint  Jesus  Christ,  the 
Son  of  God,  to  this  office,  nor  can  man  of  himself 
know  the  way  to  life.  God  must  reveal  it  to  him.  God 
gave  Christ  to  man  and  made  preparation  for  His 
appearance  by  word  and  act  in  the  history  of  the  old 
covenant.  This  was  not  done  in  secret,  but  amongst 
God's  people,  to  whom  it  was  proclaimed,  in  order  that 
when  the  Mediator  came,  the  Scriptures  which  con- 
tained all  these  revelations,  might  testify  of  Him  and 
for  Him.  John  5  :  39.  "  They  are  they  which  testify 
of  me,"  viz.,  the  Scriptures  of  the  Old  Testament.  In 
the  new  covenant  is  portrayed  the  fulfillment  through 
Christ,  and  it  in  turn  confirms  the  truth  of  the  procla- 
mation in  the  old  covenant. 

God  Himself  is  the  originator  of  the  Gospel,  not 
simply  in  Paradise  (where  He  revealed  it  direct  to  our 
first  parents),  but  also  in  the  case  of  the  patriarchs  and 
prophets  (through  whom  it  was  published),  and  in 
connection  with  the  sacrifices  and  the  law  of  the  old 
covenant  (through  which  He  was  pleased  to  represent 
it),  as  well  as  in  the  new  covenant,  where  He  accom- 
plished it. 

The  holy  Scriptures  of  the  old  as  well  as  of  the  new 
covenant,  as  the  record  of  these  revelations,  are  equally 


60  THE  HEIDELBERG  CATECHISM. 

of  divine  orio;in.  They  are  inspired  by  God.  2  Tim. 
o  :  16,  2  Peter  1  :  21.  Upon  this  rests  the  acceptance 
of  the  entire  Scripture  as  divine,  and  its  unconditional 
authority  in  the  true  Church  of  Christ. 

2.  The  Gospel  means  good  news,  gladsome  message. 
But  not  every  glad  message,  e.g.,  that  a  beloved  relative 
has  recovered  from  sickness  away  from  home,  or  that 
a  large  inheritance  has  fallen  to  one,  is  gospel  as  under- 
stood here.  To  distinguish  it  from  all  other  messages, 
it  is  called  the  holy  Gospel,  and  carries  with  it  the 
glad  message  or  proclamation  of  tlie  Mediator  between 
God  and  man,  the  Redeemer  and  Savior.  Isa.  52 :  7. 

This  glad  message  was  revealed  by  God  in  the  Old 
Testament  through  proclamation  in  prophecies,  and 
representation  in  types.  In  the  New  Testament  it  is 
found  in  the  fulfillment  of  all  this  by  Jesus  Christ,  in 
His  person  and  work.  The  Gospel  is,  therefore,  in  the 
old  covenant  the  glad  message  of  the  Savior  who  was  to 
come ;  in  the  New  Testament  it  is  the  glad  message  of 
the  Savior  who  has  come.  Zech.  9  :  9,  Luke  2  :  10,  11. 

3.  Law  and  Gospel. 

A)  Law  and  Gospel  agree  in  this  that  both  are  one 
revelation  from  God,  and  that  in  both  the  being,  will 
and  works  of  God  are  treated  of  On  the  other  hand, 
they  are  distinguished  from  each  other  in  the  following 
points : 

a)  The  law  was  impressed  upon  the  heart  of  man  in 
creation,  and  was,  therefore,  by  nature  familiar  to  all. 
Rom.  2  :  15.  The  Gospel  is  not  known  by  nature,  but 
it  has  been  revealed  from  heaven  to  the  Church  of  the 
old  and  new  covenant  through  the  Mediator  Christ. 
Matt.  11 :  27  ;  10  :  17,  John  1 :  18. 

b)  The  law  teaches  what  we  ought  to  be  and  what 
we  should  render  unto  God  ;  but  it  does  not  impart  the 
strength  to  oifer  God  what  is  due  Him,  nor  does  it  indi- 
cate the  way  by  which  we  might  attain  this  ability. 


THE  HEIDELBERG  CATECHISM.  61 

On  the  other  hand,  the  Gospel  teaches  in  what  way  we 
may  become  such  persons  as  the  law  demands.  Matt. 
18  :  23,  Luke  10 :  28,  Mark  4 :  26. 

c)  The  law  promises  life  to  those  who  are  perfect  in 
the  same.  Lev.  18  :  5,  Matt.  19  :  17.  The  Gospel  prom- 
ises life  to  those  who  are  justified  throug-h  faith  in 
Christ.  And  yet  they  do  not  contradict  each  other. 
The  law  is  the  letter  which  killeth,  and  is  a  ministra- 
tion of  death.  It  is  the  office  which  preacheth  con- 
demnation. By  letter  is  to  be  understood  the  outward 
proclamation  and  bare  knowledge  of  what  is  to  be  done. 
Rom.  3  :  23  ;  4  :  15,  2  Cor.  3  :  7,  9.  The  Gospel  is 
a  ministration  of  life.  It  is  the  office  which  preacheth 
righteousness,  and  it  is  spirit.  Rom.  1 :  17,  2  Cor.  3  :  8,9. 

B)  With  reference  to  the  relation  between  the  law 
and  the  Gospel,  Olevianus  says  : 

"  The  law  is  a  principle  which  God  has  implanted 
in  nature,  and  has  repeated  and  renewed  in  the  com- 
mandments, in  which  He  presents  to  us  as  in  a  hand- 
writing what  we  are  bound  to  do  and  what  to  leave 
undone,  viz.,  a  perfect  inner  and  outer  obedience  ;  and 
He  promises  eternal  life  on  the  condition  that  we  keep 
the  law  of  God  perfectly  all  our  life.  But  on  the  other 
hand,  eternal  damnation  is  threatened  if  we  do  not 
keep  it,  but  transgress  it  in  one  or  more  points.  Deut. 
27:  26.  After  the  law  has  once  been  transgressed, 
there  is  no  promise  that  our  sin  will  be  forgiven  through 
its  help,  i.  e.,  through  the  works  of  the  law,  but  the 
sentence  of  condemnation  follows  immediately.  But 
the  Gospel,  or  the  glad  tidings,  is  a  truth  concerning 
which  the  wisest  men  have  known  nothing  by  nature. 
It  has  been  revealed  from  heaven.  In  it  God  does  not 
make  a  demand  of  us,  but  He  offers  and  gives  to  us  the 
righteousness  which  the  law  demands  of  us,  viz.,  the 
perfect  obedience  of  the  suffering  and  death  of  Jesus 
Christ,  whereby  all   our  sins  and   condemnation  with 


62  THE  HEIDELBERG  CATECHISM. 

which  the  law  threatens  us,  are  pardoned  and  blotted 
out.  Rora.  5,  Gal.  o.  God  gives  us  in  the  Gospel  the 
forgiveness  of  sins,  not  under  the  condition  that  we 
keep  the  law,  but  as  a  free  gift  through  faith  in  Jesus 
Christ.  Although  we  have  never  kept  the  law,  and 
even  now  cannot  keep  it  perfectly,  He  has  nevertheless 
forgiven  us  our  sins  and  offers  eternal  life.  John  1:17, 
Rom.  8 :  8,  4,  Gal.  8  :  12-15." 

4.  The  effects  of  the  Gospel  are  : 

a)  Faith.  Rom.  10  :   17,  2  Cor.  3  :  8,  Rom.  1  :  16. 

b)  Through  faith  comijlete  conversion,  justification, 
and  renewal  of  man. 

5.  The  certainty  and  truth  of  the  Gospel  are  confirmed : 

a)  By  the  testimony  of  the  Holy  Ghost. 

b)  By  the  predictions  of  the  prophets  in  the  Old  and 
their  fulfillment  in  the  New  Testament. 

c)  By  the  miracles  through  which  the  teaching  of 
the  Gospel  is  confirmed. 

d)  Through  the  testimony  of  evangelical  truth  itself, 
in  that  it  alone  shows  the  way  by  which  we  may  escape 
sin  and  death,  and  in  that  it  alone  offers  a  real  comfort 
to  the  troubled  conscience. 

n.   The  Progressive  Communication  of  the  Gospel  in  the  Old 

Testament. 

The  communication  of  the  Gospel  in  the  Old  Testa- 
ment passed  through  three  stages  : 

1.  The  immediate  revelation  of  God  to  our  first  jiar- 
ents  in  Paradise,  the  so-called  protevangelinm.  2.  The 
announcement  to  the  patriarchs  and  prophets  in  ])rom- 
ises  and  prophecies,  o.  The  representation  in  types 
(persons,  acts  and  customs). 

The  communications  and  representations  which  arose 
in  these  several  ways  were  always  adapted  to  the  cir- 
cumstances of  the  persons  and  the  relations  of  the  times, 
and  can  only  be  rightly  known  and  understood  in   the 


THE  HEIDELBERG  CATECHISM.  63 

light  of  the  New  Testament ;  even  as  one  can  infer  from 
the  shadow  the  body  which  casts  it,  but  can  really  only 
know  the  latter  when  it  appears.  Thus  all  that  points 
to  the  appearance  of  Christ  in  the  flesh  in  the  Old  Tes- 
tament, is  designated  as  shadow  in  the  New  Testament. 
Col.  2:  17. 

In  the  entire  New  Testament  great  stress  is  laid  upon 
these  pre-announcements,  and  frequent  reference  is 
made  to  the  words  "  that  the  Scripture  might  be  ful- 
filled." Christ  Himself  appeals  to  that  which  was 
spoken  of  Him.  Luke  24  :  44. 

A)  The  protevangelium  in  Paradise. 

Thus  are  designated  the  Avords  which  God  spake  to 
the  serpent.  Gen.  3  :  15.  In  the  nature  of  the  circum- 
stances this  enmity  first  manifested  itself  between  the 
posterity  of  the  woman  (men  in  general)  and  the  off- 
spring of  the  serpent.  But  as  in  tlie  temptation  and  in 
the  judgment  pronounced  against  the  first  sin,  not  only 
the  animal,  the  serpent,  is  involved,  but  also  the  one 
whose  instrument  it  was  in  bringing  sin  into  the  world, 
his  power  must  be  destroyed  if  sin  is  again  to  be  put 
out  of  the  way.  Thus  this  word  becomes  a  promise  of 
the  future  Redeemer,  the  one  who  bruises  the  serpent's 
head.  In  this  sense  Eve  also  apprehend'^d  it  and  said 
at  the  birth  of  her  first  son  (the  first  born  of  man)  :  I 
have  gotten  the  man,  the  Lord.  Gen.  4:1.  But  she 
was  disappointed.  The  first  born  of  man  did  not  become 
a  deliverer,  but  a  murderer.  The  j^romised  seed  of  the 
woman  is  "  the  Son  of  Man"  who  appeared  in  the 
time  appointed  by  God.  Gal.  4 :  4,  Matt.  1  :  18-20. 

Christ,  the  Son  of  Man,  has  bruised  the  serpent's 
head,  i.  e.,  has  overcome  the  devil  and  in  behalf  of  the 
children  of  God  deprived  him  of  his  power.  1  John  3  : 
8.  As  the  struggle  in  Paradise  commenced  with  temp- 
tation, so  also  in  the  wilderness,  according  to  the  coun- 
sel and  will  of  God.  Matt.  4:1. 


64  THE  HEIDELBERCx  CATECHISM. 

The  Son  of  Man  i-epulsed  the  three-fokl  attack. 
Luke  4  :  13.  "And  when  the  devil  had  ended  all  the 
temptation,  he  departed  from  him  for  a  season,"  but  not 
for  ever.  Thereafter  he  contended  against  the  Son  of 
Man  through  his  instruments,  the  Scribes  and  Phari- 
sees. John  8  :  44.  "  Ye  are  of  your  father  the  devil, 
and  the  lusts  of  your  father  ye  will  do."  Through 
them  he  approached  the  crucified  one  at  the  end  in  the 
same  manner  as  in  the  first  temptation.  Matt.  27  :  39. 
Satan  also  found  an  instrument  in  Judas,  the  gifted 
disciple,  against  the  Son  of  Man,  as  he  had  found  one 
against  our  first  parents  in  Paradise  in  the  crafty  ser- 
pent. Luke  22  :  3.  The  old  serpent  bruised  the  heel 
of  the  Son  of  Man,  brought  Him  to  the  cross,  to  death, 
but  not  to  fiill ;  for  He  was  indeed  tempted  in  all 
points,  yet  without  sin  (Heb.  4:  15),  until  He  ex- 
claimed in  His  expiring  breath  :  It  is  finished.  There- 
by the  victory  over  the  devil  was  gained,  and  in  spite  of 
the  bruised  heel,  the  head  of  the  old  serpent  was 
crushed. 

B)  Proclamation  of  the  Gospel  through  promises  and 
prophecies. 

1.  A  ^progressive  development  characterizes  the  proc- 
lamation of  the  Gospel  before  Christ.  The  nearer  the 
time  of  fulfillment  approaches,  the  more  clear  and  defi- 
nite does  it  become,  from  the  protevangelium  in  Para- 
dise until  Micah  and  Malachi,  the  last  proj^hets  of  the 
Old  Testament.  We  may  picture  this  progress  by  con- 
centric circles  passing  from  the  widest  to  the  narrowest, 
the  centre  of  which  is  Christ,  the  fulfillment. 

2.  In  the  protevangelium  God  had  promised  (even  if 
not  brought  forth  in  tlie  ordinary  manner,  except  as  the 
Seed  of  the  woman)  that  the  Redeemer  should  come 
forth  from  humanity,  should  be  man.  In  the  succeed- 
ing ])romises,  the  circles  from  which  He  was  to  be  ex- 
pected are  drawn  more  and  more  narrow. 


THE  HEIDELBERG  CATECHISM.  65 

a)  8hem.— Among  the  three  great  branches  into 
which  the  human  family  was  separated  after  the  flood, 
the  Semites  are  the  ones  among  whom  the  Redeemer 
was  to  appear.  Gen.  9 :  27.  This  was  fulfilled  in  the 
first  place  according  to  the  promise  of  God,  Ex.  29  : 
44,  4r),  by  the  dwelling  of  the  Lord's  glory  over  the  ark 
of  the  covenant  in  the  tabernacle  and  the  temple.  Ex. 
40:  84,  35,  1  Kings  8:  11.  Secondly,  it  was  accom- 
plished by  the  appearance  of  the  Son  of  God  in  the 
flesh  amongst  the  children  of  Israel.  John  1  :  14,  Col.  2  : 
9.  Finally,  it  will  be  fulfilled  in  greatest  sjdendor  after 
the  renovation  of  heaven  and  earth.  Rev.  21  :  1,  3. 

b)  Abraham. — Among  the  Semitic  tribes,  the  chil- 
dren of  Israel  are  the  people  out  of  whom  the  Redeemer 
was  to  come,  and  herein  are  the  marvellous  ways  of 
God  manifested,  in  that  He  did  not  choose  for  Himself 
an  existent  people,  but  (that  no  flesh,  whether  of  the 
progenitor  or  people,  might  boast)  gave  Isaac  to  Abra- 
ham and  Sarah,  when  both  were  old,  and  created  His 
chosen  people  for  Himself.  Gen.  26 :  4.  The  people, 
i.  e.,  the  descendants  of  Abraham,  are  in  the  first  place 
the  bearers  of  the  promise,  which  is  finally  fulfilled  in 
Christ.  Gal.  3 :  16,  Matt.  1  :  1.  The  same  promise 
that  was  given  to  Abraham  is  repeated  to  Isaac  and  to 
Jacob.  Gen.  26  :  4;  28:  14.  The  fulfillment  is  also  in 
Christ.  Rom.  9  :  5. 

6')  JuDAH. — Among  the  people  of  Israel,  it  is  the 
tribe  of  Judali  which  God  designates  through  the  bless- 
ing of  Jacob.  Gen.  49 :  10.  The  fulfillment  of  this 
promise  in  Christ  is  referred  to  in  Rev.  5  :  5.  When 
Jesus  was  born,  Herod,  who  was  not  of  the  tribe  of 
Judah,  but  an  Edomite,  a  descendant  of  Esau,  was  king 
at  Jerusalem. 

d)  David. —In  the  tribe  of  Judah,  it  is  the  house, 
the  family  of  David,  which  God  chooses.  1  Sam.  16: 
6-13.  The  promise  which  God  gave  to  David  later 
9 


66  THE  HEIDELBERG  CATECHISM. 

(2  Sam.  7:  12-14)  referred  first  to  Solomon  ;  but  it  was 
finally  fulfilled  in  its  completeness  in  Christ.  Matt.  22 : 
42;  i  :   1,  Acts  2  :  30-32,  Rom.  1  :   1-3,  Heb.  1  :  o. 

e)  In  this  narrowest  circle,  to  which  the  }H'ophecies 
of  all  the  succeeding  prophets  are  limited,  again  two 
special  indications  are  given,  the  nearer  the  time  of 
fulfillment  approaches. 

1.  Christ  was  not  only  to  come  from  the  house  of 
David,  but  he  was  to  be  born  in  Bethlehem,  the  city  of 
David,  even  when  David's  descendants  should  no  longer 
be  living  there.  Micah  5 :  2,  Matt.  2 :  4-6,  Luke  2 : 
4-7.  In  order  that  this  promise  might  be  fulfilled, 
according  to  the  divine  government  of  the  world,  the 
mightiest  ruler  u])on  the  earth  gave  forth  a  command 
that  set  the  whole  Koman  empire  in  motion. 

2.  The  Redeemer  was  to  be  born  a  son  of  a  virgin. 
In  Isaiah  7  :  14  the  prophet  prophesies  of  this  son  of  a 
virgin.  Matt.  1 :  18-23,  Luke  1 :  27,  31,  34. 

After  the  announcement  made  by  the  prophet  Isaiah, 
prophecy  reverts  again  to  the  first  promise  of  the  seed 
of  the  woman. 

3.  God  gave  the  promise  of  the  Redeemer  to  the 
patriarchs,  to  whom,  in  the  widest  sense,  belong  (exclu- 
sive of  Abraham,  Isaac  and  Jacob,  the  ))rogenitors  of 
God's  people)  also  the  earlier  ancestors  from  Adam 
until  Noah,  the  founders  of  the  human  race,  and  Shem, 
and  later  David,  the  founder  of  the  royal  family. 
Through  them  the  announcement  was  made  to  their 
posterity.  The  prophets,  to  whom  in  the  widest  sense 
also  Moses  (John  h:  46),  Samuel  and  David  (Acts  3: 
24 ;  2 :  30)  belong,  prophesied,  as  they  were  moved  by 
the  Holy  Ghost,  and  from  the  points  of  view  of  their 
times,  of  the  future  Redeemer.  Both  the  great  proi)h- 
ets,  Elijah  and  Elisha,  who  left  no  writings,  through 
their  typical  activity  and  their  miracles  prophesied  of 
Him  and  pointed  toward  Him. 


THE  HEIDELBERG  CATECHISM.  67 

a)  The  first  prophecy  concerning  Christ  from  human 
lips,  which  has  been  transmitted  to  us  by  Moses,  is  in 
a  remarkable  manner  that  of  a  heathen  prophet,  Balaam. 
He  spake  not  by  his  own  will,  but  against  his  will, 
impelled  and  driven  by  the  Holy  Ghost,  when  he  was 
bribed  to  curse  Israel.  Num.  24  :  17,  There  shall  come 
a  star  out  of  Jacob  and  a  sceptre  shall  rise  out  of  Israel. 
This  is  fulfilled  in  the  star  of  the  (likewise  heathen) 
wise  men  from  the  East  (Matt.  2 :  2)  and  in  the  desig- 
nation of  Christ  as  the  morning  star  (2  Peter  1  :  19, 
Rev.  22:  16). 

Moses  himself  prophesied  of  Christ.  Deut.  18  :  15, 
18,  19.  The  fulfillment  of  his  prophecy  we  see  in 
Christ.  John  G :  14,  Mark  9 :  7,  Acts  3 :  22,  John  7  : 
16;  8:  26. 

b)  In  the  Psalms. — There  are  those  of  a  special 
character  which  contain  references  to  Christ,  and  are 
therefore  called  Messianic :  1.  Of  Christ's  person  and 
office,  Ps.  3,  110,  128;  2.  Of  Christ's  suffering  and 
glory,  Ps.  2,  8,  16,  22,  68 ;  3.  Of  the  propagation  of 
the  gospel,  Ps.  19,  40,  45,  47,  50,  72,  78,  93,  97,  98. 

c)  All  the  prophets  prophesied  of  Christ,  and  in  their 
writings  are  contained  numerous,  more  or  less  distinct 
(direct  or  indirect),  prophecies  of  Him.  Luke  24:  27, 
Acts  10 :  43. 

1.  Isaiah. — The  church  father  Augustine  already 
called  this  prophet,  on  account  of  his  many  and  distinct 
prophecies  of  Christ,  the  "  evangelist  of  the  old  cove- 
nant." The  most  important  passages  are  :  Isa.  7  :  14, 
of  the  son  of  a  virgin  (Matt.  1 :  18,  22,  23,  Luke  1  : 
27,  31,  34)  ;  Isa.  9 :  2,  6,  7,  of  the  light  in  the  dark- 
ness and  the  prince  of  peace  (Luke  1 :  79  ;  2  :  7,  11, 
John  3  :  16,  Gal.  4 :  4,  Luke  1 :  32)  ;  Isa.  11 :  1,  2,  of 
the  rod  out  of  the  stem  of  Jesse  (Matt.  2  :  23 ;  12 :  17, 
18)  ;  Isa.  40  :  3,  of  the  forerunner  of  Christ  (Matt.  3  : 
3);  Isa.  40:  11,  of  the  shepherd   (John  10:    11,   12); 


68  THE  HEIDELBERG  CATECHISM. 

Isa.  42  :  1-4,  of  the  meek  servant  of  God  (Matt.  12  : 
17-21)  ;  Isa.  53,  of  the  suffering  servant  of  God,  the 
Redeemer.  The  fulfiUment  of  each  verse  in  this  entire 
chajDter  may  he  found  in  the  New  Testament :  V.  1 — 
John  12  :  38  ;  v.  2— John  19 :  5  ;  v.  3— Mark  t)  :  12, 
Matt.  2G  :  67  ;  27  :  30,  41  ;  v.  4— Matt.  8  :  17  ;  v.  o— 
1  Peter  2 :  24  ;  v.  0—1  Peter  2  :  25  ;  v.  7~Mark  14  : 
16,  John  1 :  29,  Acts  8  :  :V2  ;  v.  8— Acts  8  :  :]3,  35  ; 
V.  9— John  19 :  38-42,  1  Peter  2  :  22  ;  v.  10— ]\Iatt. 
20:  28;  v.  11—1  Peter  3:  18;  v.  12— Mark  15:  28, 
Luke  23 :  28. 

2.  Jeremiah. — Jer.  23  :  5,  6,  of  the  Lord  who  is  our 
righteousness  (1  Cor.  1 :  30). 

3.  EzEKiEL. — Ezek.  34 :  23,  of  the  good  shepherd 
(John  10:  12). 

4.  Daniel. — Dan.  9 :  25,  26,  of  Christ  the  prince 
(Mark  1 :  15)  ;  Dan.  7 :  13,  14,  of  the  Son  of  Man 
(Luke  21:  27;  1:  33). 

5.  HosEA. — Hos.  6  :  3,  of  the  morning  (Titus  3  :  4). 

6.  Joel — Joel  3  :  1-5,  of  the  Spirit  that  will  be  sent 
(John  14 :  26  ;  16  :  7,  Acts  2  :  16,  33). 

7.  Amos. — Amos  9  :  11,  of  the  restorer  of  the  fallen 
tabernacle  of  David  (Acts  15  :  15,  16). 

8.  Obadiah. — Obad.  v.  21,  of  salvation  upon  Mount 
Zion  (Luke  22:  39,  Acts  1 :  12). 

9.  Jonah. — Jonah  2  :  1,  in  the  whale's  bellv  (Matt. 
12:  39,40). 

10.  MicAH. — Micah  2:  13,  of  the  one  that  led  cap- 
tivity captive  (Mark  16:  4,  6,  Eph.  4  :  8). 

11.  Nahum. — Nahum  2  :  1,  of  the  messenger  of 
peace  (Luke  2  :  14,  John  14  :  27). 

12.  Habakkuk. — Hah.  2:  3,  of  the  fulness  of  time 
and  the  certain  coming  of  the  promised  one  (Mark  1  : 
15,  Gal.  4:4). 

13.  Zephaniah. — Zeph.  3 :  9,  of  the  cheerful  mes- 
sage (Titus  3  :  4)  ;  Ze])h.  3  :  15,  of  the  king  of  Israel 
(John  1:  49). 


THE  HEIDELBERG  CATECHISM.  69 

14.  Haggai.— Hag.  2  :  8,  of  the  consolation  of  the 
Gentiles  (Matt.  5:  4,  Acts  8:  89;  10:  44,  45;  11  • 
18;   18:  48). 

15.  Zechariah.— Zech.  18  :  1,  of  the  open  fountain 
(John  4:  13;   7:  37,  88). 

16.  Malachi.— Mai.  8:  1,  of  the  angel  of  the  cove- 
nant (John  2:   14-16,  Heb.  8:  (>,  8-10;  9:  15). 

C)  Representation  of  the  gospel  through  types  in 
the  Old  Testament. 

1.  The  Gospel  is  Typified. — As  the  announce- 
ments of  the  prophets  are  prophecies  of  Christ  in  word, 
so  also  are  the  types  prophecies  in  persons  and  things 
(acts,  occurrences,  arrrangements  or  customs).  The 
types  in  the  Old  Testament  are  pre-representations  of 
Christ,  but  only  in  individual  features.  The  compari- 
son and  interpretation  must  be  made  in  the  light  and 
by  the  help  of  the  New  Testament.  The  method  of 
interpreting  the  type,  however,  dare  not  be  arbitrary  or 
degenerate  into  play-work.  That  which  was  ty])ical  of 
Christ  in  the  Old  Testament,  we  recognize  from  the 
relations  or  indications  in  the  New  Testament.  Heb.  8  : 
5,  Col.  2  :  17. 

2.  We  distinguish  personal  and  material  types.  Only 
the  most  important  are  here  referred  to. 

a)  Personal  Types. 

1.  Adam.— Rom.  5 :  14,  1  Cor.  15  :  22,  47,  49. 
^  2.  Melchizedek.— Gen.  14 :  18-20,  Heb.  6  :  20- 
7:4.  The  points  of  likeness  :  His  mysterious  descent 
and  his  entire  appearance ;  his  name  "  king  of  right- 
eousness" and  "  king  of  Salem,"  i.  e.,  of  peace  ;  his  office 
as  king  and  priest ;  his  gifts,  bread  and  wine ;  he  is 
higher  than  Abraham  and  blesses  him. 

3.  Isaac  at  the  Sacrifice.— Gen.  22.  The  points 
of  likeness :  He  is  the  beloved  and  only  son  of  his 
father ;  during  the  three  days  of  the  journey  he  was  to 
Abraham  as  dead  ;    the   conversation   with'  his    father 


70  THE  HEIDELBERG  CATECHISM. 

(Matt.  2G  :  31),  42)  ;  he  is  bound  and  laid  upon  the 
wood  (1  Peter  2 :  24)  ;  his  silence  and  his  resignation  ; 
the  word  of  the  Lord  to  Abraham  (Horn.  8:  32). 

4.  Joseph. — Gen.  37-45.  The  points  of  likeness : 
He  is  the  favorite  son  (the  chosen)  of  his  father  ;  he 
walks  in  obedience  to  liiin  ;  on  this  account  he  is  hated 
by  his  brothers ;  he  receives  revelations  of  his  future 
glory  ;  he  is  sold  by  his  brothers,  at  the  suggestion  of 
Judah,  and  degraded  to  a  slave ;  he  endures  the  temp- 
tation ;  he  is  falsely  accused  and  condemned  without 
judgment  and  justice  ;  he  meets  two  evil-doers,  one  of 
whom  is  pardoned  ;  he  is  in  a  subterranean  dungeon 
as  in  a  grave,  forgotten  of  men  ;  he  is  elevated ;  he  is 
called  the  governor  of  the  land  who  ])rovides  his  brothers 
and  strangers  (Jews  and  Gentiles)  with  bread  that  they 
may  live  ;  he  forgives  his  brothers  (Luke  23  :  34)  ;  his 
words  to  his  brothers.  Gen.  50:  20,  21. 

5.  Moses  is  Compared  to  Christ. — Hebrews  3. 
The  points  of  comparison  :  He  is  persecuted  as  the  new- 
born child  ;  he  is  forty  years  in  the  wilderness  of  Mid- 
ian  ;  he  leads  the  people  of  God  out  of  the  house  of 
bondage  of  Egypt  through  the  Red  Sea  (1  Cor.  10 :  1, 
2)  ;  by  him  the  law  was  given  as  the  mediator  of  the 
old  covenant  (John  1 :   17,  Heb.  3:  2). 

0.  Joshua. — Points  of  comparison  :  His  name  (Josh- 
ua— Jesus,  a  Savior)  ;  he  leads  the  people  of  God  into 
the  promised  land,  to  Canaan,  and  ap[)ortions  the  same 
to  them. 

7.  David,  as  the  king  chosen  by  God  ;  his  throne 
and  kingdom  ;  his  people  revolt  against  him  and  he 
passes  over  Cedron  to  suffer  (John  18  :  1)  ;  but  espe- 
cially a  type  of  Christ  in  his  writings,  the  Messianic 
psalms. 

8.  Jonah,  the  prophet,  whom  Christ  Himself  desig- 
nated as  a  type  of  Himself.  Matt.  12  :  40. 


THE  HEIDELBERG  CATECHISM.  71 

b)  Material  Types. 

1.  The  Offerings,  especially  the  sin-offering  and 
the  great  offering  of  atonement.  Sacrifices  are  offerings 
of  man  to  God  for  atonement  or  for  gratitude,  and  sym- 
bolize in  both  cases  the  payment  of  a  debt ;  for  they 
are  not  intended  to  be  equivalents.  Heb.  10 :  o. 

The  sin-offering  was  made  through  the  slaying  and 
burning  of  a  pure  male  animal  without  blemish.  The 
one  that  sacrificed  laid  his  hands  u|)()n  the  animal, 
symbolically  transferring  his  sin  to  it ;  then  it  was 
bound  and  slain  by  the  priest  to  suffer  death  foi-  sin  in 
place  of  man,  and  its  blood  was  sprinkled  ui)on  the 
altar,  the  typical  emblem  of  the  presence  of  God.  Fi- 
nally it  was  burnt,  that  the  odor  mio-ht  ascend  to  God. 
Ex.  29:  18,  25,  Lev.  17:  11,  Heb.  9:  22. 

While  through  the  sin-offerings  the  sins  of  the  single 
individual  were  atoned  for,  the  sacrifice  on  the  great 
day  of  atonement  was  offered  by  the  high  priest  for  the 
sins  of  all  the  people.  Lev.  16,  23,  Num.  29,  John  11  : 
50-52,  Heb.  9  :  11-28.  Christ  is  both  high  priest  and 
sacrifice  at  the  same  time. 

2.  The  Passover  and  its  Repetition. — Ex.  12, 
1  Cor.  5 :  7,  John  19 ;  o6.  Christ  connects  the  insti- 
tution of  the  holy  supper  with  the  passover  and  its  sig- 
nificance. Matt.  26  :  17,  26-29. 

3.  The  Temple  and  Priesthood. — Heb.  5-10, 
John  1 ;  19,  21. 

4.  The  Manna. — Ex.  16;  15;  and  the  rock  which 
gave  forth  water  in  the  desert.  Ex.  17  :  6,  1  Cor.  10: 
3,  4,  John  ()  :  31-35. 

5.  The  Brazen  Serpent. — Num.  21  ;  4-9,  John 
3  :  14,  15.  The  serpent,  the  image  of  the  curse — Christ 
became  a  curse  for  us.  Gal.  3  :  13 ;  the  ser})ent  lifted 
up  upon  a  pole — Christ  upon  the  wood,  1  Peter  2  :  24  ; 
the  believing  look  upon  the  serpent  brought  healing — 
faith  in  Christ,  the  one  wlio  is  lifted  upon  the  cross  and 


72  THE  HEIDELBERG  CATECHISM. 

exalted  into  heaven,  brings  redemption  and  deliverance 
from  destruction,  flohn  >] :   16. 

in.  The  Fulfillment  in  the  New  Testament. 

1.  In  Christ  all  (promises,  pro})hecies  and  ty])es)  has 
been  fulfilled,  i.  e.,  has  come  to  its  perfect  realization. 
That  which  was  indicated  by  prophecy  in  word  and 
deed,  is  realized  in  Him.  This  He  indicates  in  the 
following  i)assages  :  Mark  1 :  15,  Luke  22 :  37  ;  24  : 
25-27,  44,  John  5  :  46  ;  1  :  45,  Acts  3  :  18,  Rom  1:1, 
2,  2  Cor.  1 :  20. 

2.  In  many  passages  of  the  New  Testament  Christ 
and  His  apostles  appeal  exj)ressly  to  this,  that  definite 
promises  have  been  fulfilled  in  Him,  with  the  remark  ; 
"As  it  is  written,"  or,  "  in  order  that  the  Scripture 
might  be  fulfilled."  The  following  might  yet  be  added 
as  the  most  important  passages : 

a)  Christ.— Matt.  21  :  16  (Ps.  8 :  2)— Matt.  21  : 
42  (Ps.  118:  22)— Matt.  22:  43,  44  (Ps.  110:  1)  — 
Luke  4:  21  (Isa.  61  :  1)— John  13:  18  (Ps.  41:  9) 
—John  15:  25  (Ps.  69:   4). 

b)  The  Apostles.— Matt.  1  :  22  (Isa.  7  :  14)— Matt. 
2  :  15  (Ex.  4  :  22,  Hos.  11 :  1)— Matt.  8  :  17  (Isa.  53  : 
4,  5)— Matt.  12:  17-21  (Isa.  42:  1-4)  Matt.  13  :  35 
(Ps.  78  :  2)— Matt.  21 :  4  (Zech.  9  :  9)— Matt.  27  :  35 
(Ps.  22:  18)— Mark  15:  28  (Isa.  53:  12)— John  2: 
17  (Ps.  69:  9)— John  12:  39-41  (Isa.  6:  9,  10)— John 
19:  24  (Ps.  22:  18)— John  19:  28  (Ps.  22:  15)- 
John  19  :  36  (Ps.  34  :  20)— John  19  :  37  (Zech  12  : 
10)— Acts  2:  34-36  (Ps.  110:  1)— Acts  13:  33  (Ps. 
2  :  7)— Acts  13  :  47  (Isa.  42  :  6)— 1  Cor.  15  :  54  (Isa. 
25:  8,  Hos.  13:  14)— Heb.  2:  6-9  (Ps.  8:  4-6)  — 
Heb.  10:  5-10  (Ps.  40:  7-9). 

In  the  old  covenant  faith  was  to  be  awakened  and 
hope  enlivened  through  the  promises,  prophecies  and 
types  in  prospect  of  their   fulfillment.     The   retrospect 


THE  HEIDELBERG  CATECHISM.  73 

of  the  prophecies  and  their  fulfiUment,  the  latter  of 
which  is  not  yet  fully  accomplished  (Acts  3:  21),  is 
given  a  place  in  the  new  covenant  to  strengthen  faith 
and  lill  the  heart  with  comfort. 

(For  ordinary  instruction  it  is  sufficient  to  cite  the 
promises  under  A  and  B,  b  and  c ;  of  the  prophecies, 
Isa.  53  ;  of  the  personal  types,  Isaac  and  Joseph  ;  of  the 
material  types,  the  sacrifices  and  the  brazen  serpent.) 

Question  20. 

Ai-e  all  men,  then,  as  they  perished  in  Adam,  saved  by  Christ  f 

No,  only  those  who  are  ingrafted  into  him,  and  receive  all  his 
benefits  by  a  true  faith. 

1.  All  men,  as  descendants  of  Adam,  conceived  and 
born  in  sin  and  living  in  sin,  are  lost,  i.  e.,  have  become 
subject  to  judgment  and  condemnation.  Rom.  5  :  12, 
18.  The  point  of  comparison  is  not  found  in  the  un- 
limited extension  of  condemnation  and  justification  upon 
all  men,  but  in  this,  that  both  proceed  from  one  person, 
the  former  from  the  first  and  the  latter  from  the  second 
Adam,  and  that  in  the  nature  itself  of  men  there  is  no 
difference.  Verse  18  is  supplemented  by  v.  19.  Cal- 
vin says  on  v.  18  :  "As  it  has  come  to  pass  through  the 
judgment  of  God  that  the  sin  of  one  abides  to  the  con- 
demnation of  many,  so  grace  becomes  effective  to  the 
righteousness  of  many."  Lampe  says  :  "  It  indicates  no 
less  than  that  Christ  is  the  head  of  all  those  who  are 
saved,  just  as  Adam  was  the  head  of  all  those  who  have 
fallen  under  condemnation.  Not  all  will  be  saved." 
Matt.  7  :  13,  14 ;  22  :   14. 

2.  In  order  that  we  may  be  rescued  from  destruction 
and  be  saved,  i.  e.,  delivered,  which  according  to  Scrip- 
ture can  only  be  accomplished  through  Christ,  we  must 
come  into  communion  with  Him,  which  again  is  only 
possible  through  faith  in  Him,  as  the  means  ordained 
by  God  for  this  end.  John  3 :  16,  Mark  16  :   16. 

10 


74  THE  HEIDELBERG  CATECHISM. 

3.  Faith  is  the  means  ordained  by  God,  but  it  is  not 
demanded  as  a  condition  whicli  man  in  his  own  strength 
has  to  fulfil.  For  this  he  is  not  at  all  capable  of  doing 
in  his  sinful  condition  (compare  Ques.  8).  It  also  does 
not  say,  therefore,  in  Question  20  that  man  through 
faith  incorporates  himself,  i.  e.,  engrafts  himself  into 
Christ,  but  that  he  is  engrafted  into  Him  by  faith. 
Neither  is  it  first  mentioned  that  he  appropriates  the 
benefits  of  Christ  according  to  his  own  pleasure,  but 
that  he  is  engrafted  into  Christ.  Faith  has  reference 
to  both  being  engrafted  into  Christ  and  to  the  appro- 
priation of  His  benefits,  but  each  in  its  order, 

4.  Faith  does  not  ground  itself  in  the  will  of  man, 
and  is  not  a  work  or  an  act  of  the  same,  but  it  is  a  work 
of  the  Spirit  of  God  in  the  soul  of  man,  whereby  the 
will  of  the  called  sinner  is  constrained  to  receive  Christ 
alone  and  entirely  as  the  ground  of  righteousness  and 
the  source  of  life.''  2  Thess.  3  :  2,  Luke  13  :  24,  John 
3 :  27,  John  3  :  8,  Eph.  2 :  8,  John  6  :  29. 

5.  Through  faith  we  are  incorporated  into  Christ,  i. 
e.,  engrafted  into  His  body.  We  are  to  understand  by 
this  in  the  first  place  that  we  are  brought  inwardly, 
spiritually  into  most  intimate  fellowship  with  His  per- 
son, and  the  consequence  of  this  is  that  we  are  then  also 
true  members  of  His  spiritual  body,  which  is  the  com- 
munion of  those  who  are  redeemed  and  sanctified 
through  Him.  "  Engrafted  into  Him"  also  points 
toward  this,  that  the  union  with  Christ  is  not  mechani- 
cal, external,  but  organic,  living.  As  the  living  sap 
flows  from  the  stem  into  the  branches  which  grow  upon 
the  tree  and  into  those  which  are  grafted  upon  it,  and 
as  the  blood  is  conveyed  from  the  heart,  the  centre  of 
the  human  organism,  through  the  veins  into  the  mem- 
bers of  the  body  as  a  living  power,  and  as  all  the  mem- 
bers are  held  together  by  the  sinews  and  joints,  so  life 
proceeds  from  Christ  only  to  those  who  are  incorporated 
into  Him.  John  15  :  5,  Eph.  5  :  30,  Eph.  4 :    15,  16 


THE  HEIDELBERG  CATECHISM.  75 

In  explanation  of  the  idea  of  engrafting,  the  picture  in 
Rom.  11  :  17  may  also  be  adduced,  according  to  which 
wild  branches  are  engrafted  upon  the  noble  olive  tree, 
and  through  the  impartation  of  its  sap  they  also  then 
bear  noble  fruit.  This  kind  of  ennobling,  or  rather 
regeneration,  renewing  of  the  olive  tree  is  to-day  yet 
customary  in  the  East. 

6.  In  like  manner  we  receive  through  faith  only, 
wrought  by  the  Holy  Ghost,  the  benefits  of  Christ, 
viz.,  forgiveness  of  sin,  righteousness  and  eternal 
life  ;  for  the  natural  man  has  neither  understanding  of 
nor  pleasure  in  these.  1  Cor.  2  :  14,  John  1:12,  Acts 
26:  18. 

7.  Not  all  is  gold  that  glitters  and  not  all  is  faith 
that  is  so  called  or  accepted  as  such.  A  four-fold  false 
faith  is  to  be  distinguished  : 

a)  An  imaginary  or  self-constituted  faith.  Matt.  7  : 
21-23,  2  Tim.  3  :  5  ;  4  :  3,  4. 

b^  An  historical  or  intellectual  faith  i.  e.,  the  mere 
formal  appropriation  of  the  proclamation  of  salvation 
and  the  mere  knowledge  of  it.  Acts  26  :  27,  James 
2:  19. 

c)  A  temporal  faith,  i.  e.,  the  assent  to  the  truth,  but 
without  remaining  constant  in  it.  Luke  8  :  13,  John 
6 :  66,  Heb.  6  :  4-6. 

d)  A  faith  in  miracles,  i.  e.,  a  faith  that  works  mira- 
cles without  being  alive  in  love.  1  Cor.  13  :  2,  Matt.  7  : 
22,  23. 

8.  By  true  faith  alone  we  are  engrafted  into  Christ 
and  receive  all  His  benefits.  As  examples,  we  have 
the  believing  thief  on  the  cross,  Luke  23 :  42,  43  ;  the 
refusal  and  the  acceptance  of  the  invitation  in  the  para- 
ble of  the  Great  Supper,  Luke  14  :  16-24  ;  the  lack  of 
the  wedding  garment  in  the  parable  of  the  wedding  of 
the  king's  son.  Matt.  22  :  1-14.  After  establishing  in 
Question  20  that  we  are  saved  by  faith  only.  Question 


76  THE  HEIDELBERG  CATECHISM. 

21  treats  of  liow  faith  must  be  constituted,  or  of  its 
nature ;  and  Questions  22  and  2o  of  what  is  to  be  be- 
lieved, or  of  the  contents  of  faitli. 

Question  21. 

What  is  true  faith  f 

True  faith  is  not  only  a  certain  knowledge,  whereby  I  hold  for 
truth  all  that  God  has  revealed  to  us  in  his  word,  but  also  an  assured 
confidence,  which  the  Holy  Ghost  works  by  the  Gospel  in  my  heart ; 
that  not  only  to  others,  but  to  me  also,  remission  of  sin,  everlasting 
righteousness,  and  salvation,  are  freely  given  by  God,  merely  of 
grace,  only  for  the  sake  of  Christ's  merits. 

In  ordinary  speech  we  distinguish  between  believing 
anything  and  believing  in  a  person.  The  former  has 
reference  to  holding  anything  for  truth,  the  latter  to 
trust  in  a  person.  Merely  to  hold  for  truth  what  some 
one  has  stated  is  blind  faith.  To  a  true  faith  in  divine 
things  belongs  above  all  the  knowledge  of  the  truth  and 
conviction  of  the  same  because  God  has  revealed  it.  Thus 
we  distinguish  also  in  true  faith,  1.  The  knowledge 
and  acceptance  of  the  divine  truth,  that  we  believe  what 
has  been  revealed  to  us  ;  and  2.  Such  confidence  in  God 
and  personal  surrender  to  Him  that  we  believe  on  Him 
(place  our  confidence  in  Him  and  enter  into  His  fellow- 
ship). 

I.  True  Faith  is  a  Certain  Knowledge. 

A)  Know^ledge. 

1.  If  we  are  to  believe  on  God,  we  must  first  know 
Him  as  the  true  God ;  what  we  are  to  apprehend  we 
must  first  know  ;  but  we  can  only  learn  to  know  and  to 
apprehend  the  true  God  when  He  reveals  Himself  to  us, 
i.  e.,  manifests  and  makes  Himself  known  to  us.  He 
has  revealed  Himself  to  us  in  creation.  Rom.  1  ;  19,  20. 
But  that  we  have  not  only  an  almighty,  but  also  a  mer- 
ciful God,  who  saves  the  sinner,  we  know  only  from 
the  revelation  in  His  Word,  and  through  Jesus  Christ, 


THE  HEIDELBERG  CATECHISM.  77 

His  only  begotten  Son.  2  Tim.  o :  15,  16,  John  9 : 
35,  36. 

2.  A  certain  knowledge,  in  the  Latin  translation  of  the 
Catechism  "  certa  notitia,"  does  not  refer  so  much  to  a 
particular  kind  of  knowledge,  but  to  an  exact,definite,  firm 
knowledge,  even  as  the  revelation  of  God  in  His  Word 
is  clear  and  definite.  2  Peter  1 :  It),  John  4 :  42,  com- 
pare also  V.  10,  "  If  thou  knewest  the  gift  of  God,"  etc. 

B)  Assent  or  Accp:ptange. 

1.  The  human  understanding  can  search  the  Word 
of  God  and  learn  to  know  it  as  any  other  book,  but  it 
attains  only  a  knowledge  of  the  letter,  and  will  never 
come  to  the  knowledge  of  the  truth  of  itself,  without  the 
working  of  the  Holy  Ghost.  1  Cor.  2  :  14.  But  through 
the  testimony  of  the  Holy  Ghost  we  come  to  the 
conviction  that  God's  Word  is  the  truth;  we  not 
merely  recognize  God's  Word,  but  also  hold  it  as  true, 
recognize  it  as  the  truth,  assent  to  it  and  approve  of  it, 
and  thereby  become  free  from  the  doubts  which  the 
world  and  our  own  flesh  excite  against  the  Word  of 
God.  1  Cor.  2 :  13,  John  8 :  32,  1  John  2  :  27. 

2.  It  belongs  also  to  a  true  faith  that  one  not  merely 
accepts  and  holds  as  true  this  and  that  which  may  be 
agreeable  to  one  in  the  Word  of  God,  but  everything 
that  God  has  revealed  in  it.  The  old  Reformed  prin- 
ciple is,  the  Word  and  the  entire  Word,  and  nothing 
but  the  Word.  Acts  24  ;  14, 1,  Paul,  believe  all  things 
which  are  written  in  the  law  and  the  prophets.  For  us 
there  is  yet  to  be  added  what  has  been  written  by  the 
evangelists  and  apostles. 

n.  True  Faith  is  a  Hearty  Confidence. 

1.  "Not  alone" — "  but  also."  This  indicates  that  true 
faith  consists  in  knowledge  and  confidence.  The  ex- 
pression "  not  alone"  does  not  put  a  slight  estimate  upon 
knowledge,  but  represents  it  as  of  equal   worth  with 


78  THE  HEIDELBERG  CATECHISM. 

confidence.  At  the  same  time  it  expresses  the  idea  that 
knowledge,  inchiding  recognition,  does  not  in  itself 
constitute  true  faith.  That  there  necessarily  belongs  to 
it  also  an  acknowledgment  and  acceptance  of  the  truth 
and  a  trustful  surrender  to  Him  who  is  the  truth.  1 
Cor.  13 ;  2. 

2.  As  we  can  not  attain  to  true  knowledge  and  accep- 
tance of  the  revealed  truth  of  ourselves,  but  only  through 
the  Holy  Ghost,  so  also  the  confidence  which  is  hearty, 
i.  e.,  coming  from  the  heart  and  filling  the  whole  heart, 
thus  also  certain  and  firm,  can  only  be  wrought  in  us 
by  the  Holy  Ghost.  This  is  accomplished  as  well 
through  the  power  of  the  Holy  Ghost  residing  in  the 
Word  of  God  itself  as  in  the  experience  (John  7  :  17) 
which  we  acquire  under  His  direction.  "  Not  only  to 
others,  but  to  me  also,"  points  to  the  fact  that  our  rela- 
tion of  faith  to  God  must  be  a  personal  one.  The 
knowledge  and  the  experience  of  salvation  wrought  by 
the  Holy  Ghost  brings  the  certainty  of  salvation  which 
alone  gives  to  the  heart  perfect  comfort,  rest,  peace  and 
joy  in  life  and  in  death. 

a)  Hearty  Confidence. — Rom.  10:  10,  Heb.  11  : 
1,  John  20:  29,  2  Cor.  4  :  18.  Among  all  the  exam- 
ples of  faith  in  Holy  Scripture,  Abraham  stands  at  the 
head,  the  father  of  all  who  believe  (Rom.  4 :  11).  Rom. 
4:  20,  21,  Heb.  11:  17-19. 

b)  Which  the  Holy  Ghost  works  in  us. — Matt. 
16:  17,  Acts  16:   14,  1  Cor.  12:  3. 

c)  Through  the  Gospel. — Rom.  1 :  16  ;  10  :   17. 

d)  Assurance  of  Salvation  (to  me  also). — Eph. 
3  :  12,  1  Tim.  1 :  16,  2  Tim.  1  :  12,  Rom.  8  :  28,  38, 
39,  2  Peter  1  :  10. 

3.  His  benefits  (Ques.  20)  which  we  receive  and 
accept  in  true  faith  are : 

a)  Forgiveness  of  Sins.— Matt.  9 :  2,  Ps.  103  : 
1,  3. 


THE  HEIDELBERG  CATECHISM.  79 

b)  Everlasting     Righteousness.— Dan.    9-     24 
Acts  13  :  39,  Gal.  2  :  20. 

c)  Eternal  Salvation. — John   G  :    47  •    10  •    28  • 
12 :  26,  2  Tim.  4 :  7,  8.  ,         .         , 

4.  The  ground  upon  which  rests  the  impartation  of 
these  benefits  is,  1.  His  grace,  and  2.  The  merit  of 
Christ.  In  that  it  happens  merely  of,  i.  e.,  (pure,  free) 
grace  and  only  for  the  sake  of  Christ's  merits,  all  per- 
sonal merit,  also  a  possible  merit  of  faith  itself,  is 
absolutely  excluded  and  the  recognition  of  this  actual 
relation  in  true  faith  is  included. 

a)  Merely  of  Grace.— Eph.  1 :  7  ;  2  :  8. 

b)  Only  for  the   Sake   of   Christ's   Merits.  - 
Eom.  3  :  24,  Eph.  2  :  9. 

5.  The  end  of  faith  is  to  receive  Christ  wholly  and 
alone  in  the  heart  and  to  retain  Him  in  it  constantly. 
There  is  a  growth,  steps  of  faith.  Rom.  1 :  17,  Col.  1 : 
11,  Eph.  4:  15;  4  :  13.  There  is  a  weak  faith  and  a 
strong  faith.  A  weak  faith  may  also  be  true  faith, 
when  it  is  otherwise  of  the  right  kind.  A  fire  is  not  at 
once  a  bright  blazing  flame,  but  it  often  starts  with  a 
single  spark.  Mark  9 :  24,  Luke  17  :  5,  Phil.  1 :  6, 
Heb.  12 :  2.  But  from  weak  faith  is  to  be  distin- 
guished an  objectionable  faint-hearted  faith.  Matt.  14  : 
31,  Luke  24  :  25.  Paul  received  a  strong  faith.  Acts 
9 :  20,  22.  It  is  a  strong  faith  that  overcomes  the 
world  and  death.  Acts  6 :  10,  1  John  5  :  4,  1  Cor.  15 : 
^^.  The  strong  faith  which  characterized  the  martyrs 
of  early  Christianity  and  of  the  time  of  the  Reforma- 
tion is  the  result  of  the  certainty  of  election  in  Christ 
Mark  13  :  22,  2  Peter  1  :  10. 

6.  Dangers  threaten  true  faith  from  all  sides,  from 
within  and  from  without. 

From  within  (from  the  flesh,  through  the  temptation 
of  the  devil)  arises  doubt.     It  overthrew  the  faith   of 


80  THE  HEIDELBERG  CATECHISM. 

Eve  with  the  words   "  Did   God   indeed  say  ?"    James 
1:0. 

From  without  the  worhl,  steeped  in  unbelief  and 
superstition,  assails  faith.  It  derides  true  faith  as  child- 
ish. But  the  Lord  said  (Matt.  11  :  25),  I  thank  thee, 
O  Father,  Lord  of  heaven  and  earth,  etc.  Matt.  18 :  3. 
True  faith  is  said  to  be  in  conflict  with  enlightenment. 
This  is  said  by  those  of  whom  the  Scriptures  say  that 
their  understanding  is  darkened  '''  '='  '•'  through  the 
ignorance  that  is  in  them,  because  of  the  blindness  of 
their  heart.  Eph.  4:  18,  2  Cor.  4:  4.  True  faith  is 
said  to  be  irreconcilable  with  culture.  Then  culture  is 
false.  And  so  it  is.  That  which  the  world  commonly 
calls  culture  is  directed  merely  toward  that  which  is 
earthly  both  in  body  and  in  spirit  and  leaves  the  heart 
empty.  2  Cor.  3 :  18.  To  be  transformed  into  the 
image  of  Christ  who  is  the  image  of  God,  that  is  the 
highest  culture.  It  is  said  that  true  faith  offends 
against  the  spirit  of  the  times.  What  the  latter  is,  a 
prophet  of  the  world  (Goethe)  has  excellently  said 
"  that  which  you  call  the  spirit  of  the  times  is  in  reality 
the  spirit  of  the  men  themselves."  This  Zeitgeist 
changes  with  the  people  and  the  times.  2  Cor.  3  :  18, 
Heb.  13  :  8,  Phil.  3  :  20,  Heb.  12 :  28. 

We  are  not  to  allow  ourselves  to  be  led  away,  or  to 
be  frightened  from  true  faith.  Zwingli  says,  "  Not  to 
fear  is  the  best  defence."  Scripture  warns  and  admon- 
ishes. 2  Peter  3:  17,  1  Tim.  1 :  18,  19.  We  also  have 
firm  ground  under  our  feet;  the  others  have  not.  John 
4  :  22,  Heb.  10  :  39,  Prov.  18  :  10.  Emperor  William 
I.  of  Germany  (died  March  9,  1888)  confessed  on  his 
death  bed  :  The  name  of  the  Lord  has  been  my  help. 


THE  HEIDELBERG  CATECHISM.  81 

Question  22. 

W/iat  is  then  necessari/  for  a  Chrldlan  to  believe  f 

All  things  promised  us  in  the  gospel,  which  the  articles  of  our 
Catholic,  undoubted  Christian  faith  briefly  teach  us. 

1.  True  faith  is  based  u|)on  the  promises  of  the  gos- 
pel, and  these  are  also  its  object  and  contents.  Acts  24  : 
14,  John  3  :  33. 

2.  The  gospel,  or  the  Word  of  God,  is  on  this  account 
the  only  rule  of  faith.  Isa.  30 :  21,  Deut.  28  :  14.  All 
the  statutes  and  institutions  of  men  are  excluded,  even 
the  so-called  oral  traditions  of  the  apostles.  Hence  also 
the  Apostles'  Creed  cannot  be  placed  on  the  same  level 
with  the  Holy  Scriptures.  "  It  is  merely  a  summary  of 
the  most  important  facts  and  doctrines  of  salvation  con- 
tained in  the  Scriptures. 

3.  A  creed  is  also  called  a  "symbol,"  which  signifies 
a  watchword,  by  which  soldiers  recognize  each  other,  or 
a  standard  around  which  they  rally. 

4.  It  is  called  catholic,  because,  as  the  oldest  confes- 
sion of  faith,  it  is  accepted  by  all  Christian  Churches, 
and  forms  a  bond  of  union  between  them. 

5.  Undoubted,  i.  e.,  beyond  all  doubt,  because  its  ar- 
ticles are  based  upon  the  Holy  Scriptures. 

6.  It  is  called  Christian,  because  it  embraces  the  fun- 
damental doctrines  of  the  Christian  faith,  without  the 
recognition  of  which  no  one  can  lay  claim  to  the  name 
of  Christian. 

7.  It  is  finally  called  the  Apostles'  Creed.  It  received 
this  name  because  the  Church  prior  to  the  Reformation, 
believed,  and  the  Church  of  to-day,  outside  of  the  Protes- 
tant (Roman  aud  Greek),  believes  that  it  was  composed 
by  the  Apostles  before  they  departed  from  Jerusalem  to 
so  into  all  the  world.  This  is  an  unfounded  tradition. 
The  catechism  very  wisely  has  not  taken  up  with  this 
designation,  in  order  that  it  might  not  create  misappre- 

11 


82  THE  HEIDELBERG  CATECHISM. 

hension.  The  creed  might  be  called  apostolic,  inas- 
much as  its  articles,  although  not  composed  by  the  Apos- 
tles themselves,  are  grounded  upon  their  writings.  It 
originated  in  the  first  centuries  after  Christ,  by  a  grad- 
ual expansion  of  the  baptismal  formula  (Matt.  28:  19), 
or  of  the  answers  to  the  questions  in  baptism,  the 
so-called  baptismal  confession.  The  article  "  He  de- 
scended into  hell,"  was  added  at  the  latest  in  the  sixth 
or  seventh  century.  The  baptismal  confession,  as  it  was 
used  by  our  forefathers,  reads  as  follows  :  Q.  Dost  thou 
believe  in  God  the  Father  Almighty?  A.  I  believe  in 
God  the  Father  Almighty.  Q.  Dost  thou  believe  in 
Christ,  the  Son  of  God  ?  A.  I  believe  in  Christ,  the  Son 
of  God.  Q.  Dost  thou  believe  in  the  Holy  Ghost?  A. 
I  believe  in  the  Holy  Ghost. 

8.  The  creed  of  the  Reformed  Church  in  Germany  and 
in  the  United  States,  is  besides  this  the  Palatinate  or 
Heidelbero;  Catechism.  The  Reformed  Churches  in  otli- 
er  countries  have  their  own  confessions,  which,  however, 
fully  agree  with  our  catechism.  The  latter  was  also  re- 
cognized at  the  Synod  of  Dort  (1618)  by  all  the  represen- 
tatives of  the  different  Reformed  Churches. 


THE  HOLY  TRINITY. 

Question  23 

What  are  these  articles  f 

I  believe  in  God  the  Father  Almighty,  Maker  of  Heaven  and 
Earth  :  And  in  Jesus  Christ  his  only  begotten  Son  our  Lord  :  Who 
was  conceived  by  the  Holy  Ghost :  Born  of  the  Virgin  Mary  :  Suf- 
fered under  Pontius  Pilate :  Was  crucified,  dead  and  buried  :  He  de- 
scended in  Hell :  The  third  day  he  rose  from  the  dead  :  He  ascended  in- 
to Heaven,  and  sitteth  at  the  right  hand  of  God  the  P^ather  Al- 
mighty :  From  thence  he  shall  come  to  judge  the  quick  and  the  dead. 
I  believe  in  the  Holy  Ghost :  I  believe  in  the  Holy  Catholic  Church]: 
The  Communion  of  saints  :  The  Forgiveness  of  Sins  :  The  Resurrec- 
tion of  the  Body  :  And  the  life  everlasting.     Amen. 


THE  HEIDELBERG  CATECHISM.  83 

duestion  24. 

How  are  thexe  articles  divided  f 

Into  three  parts :  the  first  is  of  God  the  Father,  and  our  creation  ; 
the  second  of  God  the  Son,  and  our  redemption  ;  the  third  of  God 
the  Holy  Ghost,  and  our  sanctifi cation. 

1.  The  creed  is  divided  into  twelve  articles,  and 
these,  according  to  their  inner  connection,  are  grouped 
into  three  parts. 

2.  The  division  is  in  accord  with  the  three  persons  of 
the  one  Divine  Being  therein  confessed,  (Matt.  28  : 
19).  Such  acts  are  mentioned  as  are  especially  as- 
cribed and  attributed  to  each  individual  person.  This 
does  not  mean  that  each  of  the  three  persons  of  the  one 
Divine  Being  acted  independently.  The  acts  of  the 
Holy  Trinity  are  as  indissoluble  as  the  Trinity  itself, 
and  the  distinction  is  made  only  to  facilitate  the  clear  ex- 
position and  explanation  of  the  different  acts,  in  the  rev- 
elation of  each  of  which  one  person  appears  prominently. 

3.  God  the  Father  has  created  us — and  the  whole 
world  (Gen.  1 : 1),  by  the  Son  (Gen.  1 :  3,  John  1 : 1-3, 14, 
Col.  1 :  1(3),  in  union  with  the  Holy  Ghost  (Gen.  1:2). 

God  the  Son  has  redeemed  us  (1  Tim.  2 :  6),  He  be- 
ing sent  by  the  Father  (John  3  :  16,  Gal.  4:4),  throuoh 
the  Holy  Ghost  (John  1  :  32). 

God  the  Holy  Ghost  sanctifies  us  (effects  our  sancti- 
fication,  i.  e.,  our  renewal.  2  Thess.  2  :  13),  sent  by  the 
Father,  (John  14  :  10, 17),  and  by  the  Son  (John  16  :  7). 

Question  25. 

Since  there  is  but  one  divine  essence,  tv/iy  speaked  thou  of  Father, 
Son  and  Holy  Ghost  f 

Because  God  hath  so  revealed  himself  in  his  word  that  these  three 
distinct  persons  are  the  only  true  and  eternal  God. 

I.  The  One  Divine  Being  in  Three  Persons. 

1.  The  words  "  triune,"  "  trinity,"  do  not  occur  in  the 
Bible,  and  the   catechism,  in   conformity  with  its  pure 


84  THE  HEIDELBERG  CATECHISM. 

biblical  character,  avoids  the  use  of  it.  But  it  is  u 
concise  expression  of  the  doctrine,  which  the  catechism 
also  presents  on  the  basis  of  the  divine  revelation  in  the 
Scriptures  as  the  fundamental  doctrine  of  the  ('hristian 
faith.  The  expression  came  into  use  in  the  doctrinal 
discussions  of  the  first  centuries,  when  the  truth  of  Ciiris- 
tian  doctrine  needed  to  be  defended  against  heretics. 
The  so-called  Athanasitin  creed  sums  uj)  the  result  in 
tlie  following  sentences : 

And  the  true  Christian  faith  is  this :  That  we  wor- 
ship one  God  in  trinity,  and  trinity  in  unity  ;  neither 
confounding  the  persons  :  nor  dividing  the  substance. 

For  there  is  one  person  of  the  Father  :  another  of 
the  Son  :  and  another  of  the  Holy  Ghost.  But  the 
godhead  of  the  Father,  of  the  Son  and  of  the  Holy 
is  all  one :  the  glory  equal,  the  majesty  eternal. 

Such  as  the  Father  is :  such  is  the  Son  :  and  such 
the  Holy  Ghost. 

The  Father  uncreated  :  the  Son  uncreated  :  and  the 
Holy  Ghost  uncreated. 

The  Father  unlimited  :  the  Son  unlimited  :  and  the 
Holy  Ghost  unlimited. 

The  Father  eternal  :  the  Son  eternal :  and  the  Holy 
Ghost  eternal.  And  yet  thei-e  are  not  three  eternals, 
but  one  eternal.  As  also  there  are  not  three  uncreated, 
nor  three  infinites,  but  one  uncreated  and  one  infinite. 

So  likewise  the  Father  is  almighty  :  the  Son  al- 
mighty :  and  the  Holy  Ghost  almighty.  And  yet  there 
are  not  three  Almighties  :  but  one  Almighty. 

So  the  Father  is  God  :  the  Son  is  God  :  and  the  Holy 
Ghost  is  God.  And  yet  there  are  not  three  Gods  :  but 
one  God. 

So  likewise  the  Father  is  Lord :  the  Son  Lord  :  and 
the  Holy  Ghost  Lord.  And  yet  not  three  Lords :  but 
one  Lord. 


THE  HEIDELBERG  CATECHISM.  85 

For  like  as  we  are  compelled  by  the  Christian  verity 
to  acknowledge  every  Person  by  Himself  to  be  God 
and  Lord  :  So  we  are  forbidden  by  the  Christian  faith 
so  say  there  are  three  Gods  or  three  Lords. 

The  Father  is  made  of  none,  neither  created  nor  be- 
gotten. 

The  Son  is  of  the  Father  alone,  not  made  nor  cre- 
ated, but  begotten. 

The  Holy  Ghost  is  of  the  Father  and  of  the  Son, 
neither  made  nor  begotten,  but  proceeding. 

So  there  is  one  Father,  not  three  Fathers  ;  one  Son, 
not  three  Sons  :  one  Holy  Ghost,  not  three  Holy  Ghosts. 

And  in  this  Trinity  none  is  afore  or  after  another; 
none  is  greater  nor  less  than  another.  But  the  whole 
three  Persons  are  coeternal  and  coequal. 

So  that  in  all  things,  as  aforesaid,  the  Unity  in  Trin- 
ity and  the  Trinity  in  Unity  is  to  be  worshipped. 

The  Latin  \Nord  perso7ia  does  not  expressly  occur  in 
the  Bible,  but  an  expression  which  means  the  same 
thing  is  found  in  Heb.  1  :  3,  "  the  express  image  of  his 
person."  By  person  we  understand  a  self-conscious 
and  independent  being,  who  by  His  own  power  can 
say  "  I."  It  is  self-evident  that  this  human  mode  of 
speech  is  a  defective  representation  of  the  Divine  Being, 
as  God  Himself  cannot  be  defined  (limited,  ideally  rep- 
resented), because  He  is  unlimited,  and  to  comprehend 
Him  perfectly,  surpasses  man's  power  of  thought.  God 
dwells  in  thick  darkness  (1  Kings  8:  12),  and  God 
dwells  in  light  which  no  man  can  approach  unto  (1 
Tim.  6:  16),  have  the  same  meaning,  namely  that 
God's  Being  cannot  be  comprehended  by  man,  who  can 
know  God  only  in  so  far  as  He  is  pleased  to  reveal 
Himself. 

2.  The  invisible  God  we  can  know  only  from  His  rev- 
elation of  Himself  There  are  three  modes  of  divine 
revelation  : 


86  THE  HEIDELBERG  CATECHISM. 

a)  Creation.     Kom.  1 :  19,  20,   Heb.  3 :  4. 

b)  Conscience.     Rom.  2  :  14,  15. 

c)  From  creation  we  can  learn  in  general,  that  there 
is  a  God,  and  that  He  is  omnipotent  and  all-wise  ;  from 
conscience,  that  there  is  a  holy  and  just  God,  who  hates 
and  punishes  evil.  But  these  modes  of  cognition  do 
not  lead  us  any  further.  Only  the  revelation  contained 
in  His  Word  enables  us  to  attain  a  full  knowledge  of 
God,  in  so  far  as  this  is  possible  to  man,  (Ex.  82  :  18-28), 
without  the  last  veil  being  lifted.  This  will  take  place 
when  we  shall  ])ass  from  faith  to  sight,  and  shall  see 
God  face  to  face  (1  Cor.  18  :  12 j. 

3.  God  has  revealed  His  Being  in  His  Word. 

a)  By  His  names. 

b)  By  the  testimony  of  the  Spirit. 

a)  The  most  important  names  are  :  God,  Jehovah, 
Sabaoth,  Lord.  God  or  Elohim  ex))resses  the  fuiness  of 
all  perfection  ;  Jehovah,  His  eternal  and  unchangeable 
Being  ;  Sabaoth,  the  fulness  of  His  power,  and  Lord,  the 
possession  of  highest,  unlimited  power,  His  sovereignty. 

b)  The  testimony  of  the  Spirit : 

I.  God  is  one.  He  in  Jrlimself  is  one  and  is  the  only 
true  God,  besides  whom  there  is  none  other  (Deut.  (\: 
4,  Mark  12  :  29).  It  was  the  high  calling  of  Israel 
among  all  nations  to  preserve  the  knowledge  of  the  one 
true  God.  (Isa.  48 :  11,  Hosea  18 :  4,  Isa.  42  :  8,  1  Cor, 
8:  4-()). 

II.  God  is  a  Spirit.  He  is  perfect  in  His  attributes, 
and  unlimited.  He  penetrates  and  fills  all  things  (John 
4:  24). 

III.  God  is  light.  He  is  the  Fountain  of  all  wisdom. 
(1  John  1  :  C),  James  1  :  17). 

IV.  God  is  love.  He  does  not  wraj)  himself  up  in 
Himself,  but  communicates  Himself  and  His  gifts  ;  from 
Him  alone  comes  all  true  love.      (1  dohn  4:   16). 

V.  God  is  life.     He  alone  is  the  living  One  and  the 


THE  HEIDELBERG  CATECHISM.  87 

Fountain    of  all    life.       (John    h :    26,    John   14  :    6, 
Jer.  10:  10). 

4.  Especially  has  God  thus  revealed  Himself  in  His 
Word  that  these  three  distinct  persons  (Father,  Son  and 
Holy  Ghost)  are  the  only  true  eternal  God. 

a)  The  Trinity  is  foreshadowed  in  the  Old  Testa- 
ment, but  the  knowledge  thereof  is  veiled.  (Gen.  1  :  1, 
2,  3,  John  1 :  1-3,  Ps.  33  :  6,  Numb.  (3 :  24-26,  Isa.  6  :  3, 
Isa.  48:  16). 

b)  The  Trinity  is  clearly  revealed  in  the  New  Tes- 
tament. (Matt.  3  :  1(\,  17,  Matt.  28  :  19,  Acts  20:  28, 
2  Cor.  13:  14,  1  Peter  1:2). 

5.  Personality,  i.  e.,  distinct  self-consciousness  and  in- 
dependence (the  Ego)  of  the  Father,  of  the  Son,  and  of 
the  Holy  Ghost,  is  clearly  seen  in  the  following  passages 
of  Scripture,  in  which  are  ascribed  to  each  of  the  three, 
personal  attributes,  understanding  and  will,  as  well  as 
separate  acts  and  different  names  (Father,  Son  and 
Holy  Ghost).  The  succession  is  determined  by  the  time 
of  their  special  revelation  (creation,  redemption,  sancti- 
fication). 

a)  God  the  Father.  Heis  the  invisible  One.  (^Eph. 
4:  6,  Matt.  3:  17,  John  14,  16). 

b)  God  the  Son.  He  is  the  One  who  reveals.  In 
the  Old  Testament  the  angel  of  the  Lord  with  Abraham 
and  Moses,  the  cloud  in  the  desert,  and  in  the  Holy  of 
Holies,  the  face  of  God  (Ex.  3),  the  rock  which  fol- 
lowed them  (1  Cor.  10:  4).  In  the  New  Testament, 
John  1 :  18,  Matt.  11 :  27,  John  1 :  1,  14,  John  5 :  26, 
Heb.  1 :  3,  1  John  3  :  8,  John  10 :  30,  Acts  9  :  5. 

c)  God  the  Holy  Ghost.  He  is  the  Mediator  through 
whom  God  communicates  Himself  (John  14 :  26,  Acts 
5:  3,  4,  Acts  10:  19,  20,  Acts  13:  2,  1  Cor.  12:  11). 

6.  The  three  persons  in  the  Godhead  are  one  in  es- 
sence, but  there  is  a  distinction  in  their  acts.  They  are 
distinct,  but  not  separate.     If  one  were  to  ask  how  it  is 


88  THE  HEIDELBERG  CATECHISM. 

possible  that  one  equals  three  and  three  equals  oue,  the 
answer  would  be,  the  ineoniprohensible  God  is  not  an 
arithmetical  problem.  The  Trinity  is  uot  contrary  to 
reason,  but  above  reason  ;  and  notwithstanding  the  rev- 
elation which  we  have,  will  forever  remain  for  us,  (who 
are  limited  in  our  understanding  of  the  divine  i-elations,) 
an  unfathomable  secret,  which  we  believe  without  mak- 
ing it  the  object  of  subtle  inquiry  (Rom.  11  :  oo). 

7.  The  doctrine  of  tht  Holy  Trinity  is  fundamental 
in  the  Christian  faith.  It  distinguishes  Christianity  es- 
sentially on  the  one  hand  from  tlie  rigid  monotheism  of 
the  Jews  and  of  Mohammedanism,  and  on  the  other 
hand  from  the  deification  of  the  universe,  and  the  poly- 
theism of  the  heathen. 

U.  The  Attributes  of  God. 

It  is  customary  to  treat  the  attributes  of  God  in  con- 
nection with  question  25.  A  mere  enumeration  and 
definition  of  them  is,  however,  not  sufficient.  In- 
struction must  use  them  for  admonition  as  well  as  for 
comfort,  and  must  be  enlivened  by  the  introduction  of 
biblical  history  and  suitable  stanzas  or  hymns.  It  may 
also  be  recommended  that  the  children  be  encouraged 
to  look  up  illustrations  in  the  biblical  history  with 
which  they  are  familiar,  thereby  inducing  them  to  make 
practical  use  of  the  Word  of  God. 

1.  The  Being  of  God  does  not  divide  itself  in  Hisat- 
tributes,  as  a  whole  may  be  separated  into  its  parts ;  for 
these  "  attributes"  are  only  the  effulgence,  the  manifes- 
tations of  His  Being  in  different  relations,  as  the  same 
light  of  the  sun  manifests  itself  in  the  different  colors 
of  the  rainbow. 

2.  We  distinguish  the  attributes  of  God  ; 

a.  In  His  relation  to  the  world. 

b.  In  His  relation  to  man. 

e.  In  His  relation  to  Himself. 


THE  HEIDELBERG  CATECHISM.  89 

A    Relation  of  God  to  the  World. 

1,  Omnipotence.— God  has  made  everything.  And 
creates  at  all  times  what  He  wills.  Gen  17  •  1  Isa 
40  :  26,  Ps.  33  :  1),  Ps.  115 :  3,  Luke  1 :  37. 

a)  Admonition:  That  we  humble  ourselves  before 
God.  Matt.  10:  28.  The  humility  of  Abraham,  the 
"friend"  of  God.  Gen.  18:  27. 

b)  Comfort :  That  we  trust  under  all  circumstances 
in  the  protection  and  help  of  God.  1  Sara.  14 :  6.  Gid- 
eon with  his  small  army.   Judges  7. 

2.  Omnipresence. — God  is  and  works  everywhere 
at  the  same  time,  and  nothing  can  circumscribe  or  limit 
Him,  who  is  immeasurable.  Ps.  139:  7-10,  Jer  23- 
23,  24,  1  Kings  8  :  27. 

a)  Admonition:  That  we  so  fear  God  as  not  to  be 
willing  to  sin  even  in  secret.  The  temptation  of  Jo- 
seph. Gen.  39:  11. 

b)  Comfort :  That  we  are  everywhere  and  at  all  times 
in  the  hand  of  God.  Matt.  28:  20,  Isa.  43:  1-3    Gen 
28:  15. 

3.  Omniscience. — God  knows  all  things,  past  as  well 
as  present  and  future,  and  He  sees  even  the  most  hid- 
den thoughts  of  the  heart.  Acts  15 :  18,  Ps.  139 :  16 
1-4. 

a)  Admonition  :  That  we  at  all  times  are  mindful  of 
the  fact  that  the  eves  of  God  are  upon  us.    Ps.   14  :  2 
Josh.  7  :  13. 

b)  Comfort:  That  we  are  persuaded  that  all  our  inner 
and  outer  wants  are  known  unto  God.  Matt.  6  :  32, 
Rev.  2 :  9,  1  Kings  17  :  8-16. 

4.  All-Wise. — In  the  creation  and  government  of 
the  world,  no  less  than  in  the  guidance  of  His  children, 
the  ends  which  God  seeks,  and  the  means  which  He 
employs,  are  the  best.  Ps.  104  :  24,  Isa.  28  :  29;  bo  : 
9,  Rom.  16 :  27, 

12 


90  THE  heidelbp:rg  catechism. 

a)  Admonition :  That  we  are  not  to  be  perplexed  by 
His  Providence,  even  if  we  do  not  understand  it,  and 
that  we  are  not  obstinately  to  choose  our  own  ways. 
John  18  :  7,  Isa.  57  :   10,  Acts  10 :  9-17,  o4 ;  11 :  12. 

b)  Comfort :  That  we  fully  trust  in  the  guidance  of 
God  in  the  smallest  things,  as  well  as  in  the  greatest. 
Ps.  37  :  5  ;  73  :  24,  Gen.  50 :  20. 

B— Relation  of  God  to  Man. 

5.  Holiness. — God  Himself  is  without  the  least  spot 
or  stain.  He  loves  the  good  and  hates  the  evil.  Deut. 
32 :  4,  Hab.  1 :  13,  1  Peter  1  :  16,  Ps.  o :  4. 

a)  Admonition :  That  we  be  filled  with  holy  rever- 
ence of  God  and  abhor  sin.  Matt.  6  ;  9,  1  Peter  3  :  15, 
Exod.  19 :  10. 

b)  Comfort :  The  Lord  Himself  by  Jesus  Christ  takes 
away  the  uncleanness  which  separates  us  from  His 
holiness.  Ezek.  36 :  25,  29,  John  17  :  19,  1  John  1  :  7, 
Luke  7 :  36-50. 

6.  Righteousness. — God  Himself  does  right  in  all 
His  acts.  He  punishes  evil  without  respect  of  pei-sons, 
and  blesses  those  who  are  devoted  to  Him  in  Christ 
and  live  according  to  His  good  pleasure.  Ps.  145  :  1 7, 
Rom.  2:  6,  11,  Ps.  5:  12,  Matt.  10:  41,  Luke  6  :  23. 

a)  Admonition :  That  we  fear  to  provoke  the  right- 
eous anger  of  God  by  our  sins,  and  that  we  seek  after 
His  righteousness.  Heb.  12:  29,  Matt.  6:  33.  The 
disobedience  of  Israel.  Num.  14:  35. 

b)  Comfort :  That  Christ  has  rendered  full  satisfac- 
tion to  the  justice  of  God  ;  that  we  through  faith  have 
the  righteousness  which  avails  before  God  ;  and  that 
in  Him  we  are  and  remain  blest  of  God.  Rom.  4:5; 
3  :  26,  1  Chron.  17  :  27,  1  Peter  3  :  9.  The  blessing 
of  Abraham.  Gen.  22  :  16-18. 

7.  Goodness,  Gkace  and  Mercy,  Patience  and 
LoNGSUFFERiNG. — All  thcsc  are  manifestations  of  the 


THE  HEIDELBERG  CATECHISM.  91 

love  of  God.  Exod.  34  :  G.  His  goodness,  i.  e.,  His 
benevolence  as  Creator,  extends  to  all  men.  Ps.  145 :  9, 
Matt.  5  :  45.  His  grace  and  mercy,  i.  e.,  His  unde- 
served love  in  forgiving  sin.  He  bestows  only  upon  the 
elect.  Rom.  9 :  15.  His  patience  and  longsuffering 
are  the  forbearance  which  He  exercises  toward  uncon- 
verted sinners  and  toward  His  weak  children.  1  Peter 
3  :  20,  9. 

a)  Admonition :  That  we  do  not  despise  God's  good- 
ness, patience  and  longsuffering  (Rom.  2  :  4),  nor  wan- 
tonly abuse  His  grace  by  sinning  against  knowledge. 
Jude  4,  Heb.  10 :  26.  The  Hood.  Gen.  6 :  3,  7 ; 
7:  23. 

b)  Comfort :  That  we  may  comfort  ourselves  in  the 
presence  of  all  the  attacks  of  sin,  and  of  all  evils.  Ps. 
32 :  10,  2  Cor.  12  :  9,  2  Peter  3 :  15.  The  parable  of 
the  prodigal  son.  Luke  15. 

8.  Truth  and  Faithfulness. — God  is  the  source  of 
all  truth,  and  His  Word  inviolable.  Ps.  33  :  4,  Num. 
23  :  19,  1  Thess.  5  :  24. 

a)  Admonition :  That  we  acknowledge  that  God 
alone  is  true ;  that  all  men  (as  long  as  they  are  not  of 
the  truth)  are  liars  (Ps.  116  :  11),  and  that  we  obedi- 
ently walk  in  the  truth.  John  17  :  17,  3  John  4.  An- 
anias and  Sapphira.  Acts  5. 

b)  Comfort:  That  in  every  temptation  we  are  cer- 
tain that  God  keeps  forever  the  covenant  of  His  grace 
with  His  elect.  Isa.  54  :  10,  Luke  18  :  7,  2  Thess.  3 :  3, 
1  Cor.  10 :  13.  The  parable  of  the  lost  sheep.  Luke 
15.  God's  covenant  with  Abraham,  Jacob,  and  the 
people  of  Israel. 

C— Relation  of  G-od  to  Himself. 

9.  Eternity  and  Unchangeableness.  —  God  is 
without  beginning  or  end.  He  remains  forever  the 
same  in  His  being,  decrees  and  acts.  Ps.  90 :  2-4,  James 
1:  17. 


92  THE  HEIDELBERG  CATECHISM. 

a)  Admonition:  That  we  look  not  at  the  things  which 
are  seen,  but  at  the  things  whicli  are  not  seen  :  for  the 
things  which  are  seen  are  temporal,  but  the  things 
which  are  not  seen  are  eternal.  The  witnesses  of  the 
faith.  Heb.  11  :  18,  14. 

b)  Comfort :  That  we  are  renewed  after  the  image  of 
the  eternal  God  for  eternity.  Heb.  12 :  28,  Rev.  22  :  5. 

10.  All-Sufficiency  and  Blessedness. — God  ])os- 
sesses  in  Himself  from  eternity  the  fullness  of  all  per- 
fection. Acts  17  :  24,  25,  1  Tim.  6  :  15. 

a)  Admonition :  That  we  seek  in  Him  alone  our  sal- 
vation. Isa.  45  :  22. 

b)  Comfort :  That  we  find  in  and  through  God  the 
fullness  of  satisfaction.  Ps.  73:  25,  26. 

11.  Glory  and  Majesty.  —  The  being  and  the 
power  of  God  are  exalted  over  all,  and  incomparable, 
incomprehensible,  and  yet  traceable  in  all  His  works 
and  ways.  Ps.  104  :  1,  Jer.  10  :  0,  Num.  14  :  21.  The 
glory  and  majesty  of  God  enveloped  Moses.  Exod.  33. 
Isaiah  and  John  saw  them  in  vision.  Isa.  6,  Pev.  1. 
Now  unto  Him  that  is  able  to  keep  you  from  falling, 
and  to  present  you  faultless  before  the  presence  of  His 
glory  with  exceeding  joy,  to  the  only  wise  God,  our 
Savior,  be  glory  and  majesty,  dominion  and  power, 
both  now  and  forever.     Amen.  Jude  24,  25. 


OF  GOD  THE  FATHER. 
Question  26 

What  believed  thou  when  thou  sayed,  "  I  believe  in  God  the  Father 
Almighty,  viaker  of  Heaven  and  EaHhf" 

That  the  eternal  Father  of  our  Lord  Jesus  Christ  (who  of  noth- 
ing made  heaven  and  earth,  with  all  that  is  in  them,  who  likewise 
upholds  and  governs  the  same  by  his  eternal  counsel  and  provi- 
dence,) is  for  the  sake  of  Christ  his  Son,  my  God  and  my  Father  ; 
on  whom  I  rely  so  entirely,  that  I  have  no  doubt  but  he  will  pro- 
vide me  with  all  things  necesary  for   body  and  soul ;  and   further, 


THE  HEIDELBERG  CATECHISM.  93 

that  he  will  make  whatever  evils  he  sends  upon  me  in  this  valley  of 
tears  turn  out  to  ray  advantage;  for  he  is  able  to  do  it,  being 
Almighty  God,  and  willing,  being  a  faithful  Father. 

Wliat  are  we  to  understand  by  this,  that  God  is 
called  "  Father,"  ''Almighty"  and  "  Creator  ?"  In  the 
exposition  of  true  faith  "  certain  knowledge"  is  first. 

A— God  the  Father. 

1.  God  is  called  Father,  because  he  is  the  eternal 
Father  of  our  Lord  Jesus  Christ.  He  is  the  only  true 
God  who  has  revealed  Himself  as  Father  in  Christ  Je- 
sus through  the  Holy  Ghost.  Eph.  1 :  3,  John  17  :  3. 
^  2.  God  is  the  Father  of  Jesus  Christ,  not  from  the 
time  of  His  incarnation  and  temporal  birth,  but  He  is 
His  eternal  Father,  i.  e.,  from  eternity  before  all  crea- 
tures, and  the  Son  of  God  is  of  like' eternal  beino-  as 
the  Father.  Col.  1  :   15,  John  17:  5.  ^ 

B— The  Almighty. 

1.  In  the  Apostles'  Creed  the  first  article  ought  to  be 
translated  :  I  believe  in  God  the  Father,  the  Almighty, 
creator  of  heaven  and  earth,  the  way  in  whicli  it  is 
given  in  the  first  and  oldest  editions  of  the  Heidelberg 
Catechism.  In  the  middle  ages,  e.  g.,  in  the  baptismal 
confession,  which  the  Franks  and  Saxons  used,  the 
word  "Almighty"  was  joined  to  Father  to  qualify  it, 
and  later  to  "  Creator,"  which  is  now  the  general  usage. 

2.  Omnipotence  is  the  power  of  God  which  He  mani- 
fests in  His  works.  Jer.  32 :  17. 

C— The  Creator  of  Heaven  and  Earth. 

1.  God  created  the  heavens  and  the  earth,  with  all 
that  is  in  them,  out  of  nothing.  To  create  means  to 
bring  forth  something  out  of  nothing,  ^.  e.,  without  the 
presence  of  matter,  and  without  the  use  of  implements 
by  a  mere  act  of  the  will.     To  make,  on   the  contrary, 


94  THE  HEIDELBERG  CATECHISM. 

means  to  fUsliion  something  out  of  matter  and  with 
implements.  When  "create"  is  used  of  men,  it  rehites 
either  to  the  spiritual  sphere  or  to  the  construction  of  a 
great  work;  and  wh-^n  "make"  is  used  of  God,  it  is  in 
the  sense  of  create.     Heb.  11 :  o,  Kom.  4:  17. 

2.  By  "  the  heavens  and  the  earth  and  all  that  is  in 
them"  we  understand  the  whole  world,  the  visible  and 
the  invisible. 

3.  Heaven  (in  the  Hebrew,  Gen.  1:1,  the  heavens) 
signifies  in  the  Scriptures  not  only  the  visible  firmament, 
or  the  space  in  which  innumerable  heavenly  bodies 
move,  but  also  the  place  (1  Kings  8:  27)  in  which  the 
unveiled  glory  of  God  manifests  itself,  and  in  which  the 
created,  unfallen  spirits,  the  angels,  are  present  in  count- 
less multitudes.  Therefore  God  is  called  the  Lord  of 
Sabaoth,  that  is,  the  Lord  of  Hosts.  Gen.  32 :  1,  2, 
Dan.  7  :  10,  Luke  2  :  13. 

The  creation  of  the  invisible  heavens  preceded  the 
creation  of  the  earth,  atmosphere,  and  the  starry  firma- 
ment. The  angels  who  inhabit  it  were  ci^eated  by  God 
pure  and  holy  spirits ;  but  some  fell  away  from  God, 
and  therefore  holy  angels  are  spoken  of  and  fallen 
angels,  or  devils,  who  did  not  continue  in  the  truth. 

a)  The  good  or  holy  angels  (the  word  angel  signifies 
messenger,  ambassador)  are  pure  spirits,  who  are  con- 
stantly in  the  presence  and  service  of  God.  Matt.  18 : 
10,  Ps.  103  :  20.  As  such  their  activity  extends 
throughout  the  entire  creation,  and  the  Scriptures  know 
nothing  of  the  reign  of  blind,  natural  forces.  Ps.  104  : 
4,  Heb.  1 :  7,  John  5 :  4.  (Healing  power  was  exerted 
each  time  by  the  angel  in  the  pool.) 

Especially  are  angels  active,  in  accordance  with  the 
divine  will  and  command,  in  behalf  of  the  kingdom  of 
God  on  earth. 

1.  In  its  preparatory  state — in  the  lives  of  the  patri- 
archs, the  judges  and  the  prophets  ;  at  the  giving  of 
the  law.  Acts  7  :  53. 


THE  HEIDELBERG  CATECHISM.  95 

2.  At  its  appearance — in  the  life  of  Christ.  Luke  1 : 
26  ;  2  :  8,  13,  Matt.  4 :  11,  John  1  :  51,  Luke  22 :  48, 
Matt.  28  :  2,  Acts  1  :  10.  In  the  lives  of  the  Apostles. 
Acts  5  :  19 ;  8 :  26  (Philip)  ;  12  :  7  (Peter)  ;  27  :  28 
(Paul). 

3.  For  the  service  and  protection  of  its  members. 
Heb.  1 :  14,  Ps.  91  :  11,  12,  Matt.  18  :  10. 

4.  At  its  completion — in  Christ's  second  coming. 
Matt.  24:  31  ;   13  :  41. 

b)  The  evil  or  fallen  angels.  Their  head  is  the 
devil.  (The  word  is  derived  from  the  Greek  and 
means  the  same  as  slanderer.)  He  is  also  called  satan 
(Job  2  :  7,  Matt.  4  :  10),  i.  e.,  enemy,  adversary  ;  tempter 
(Matt.  4:3);  Prince  of  this  world  (John  14 :  30)  ;  liar, 
father  of  lies  and  murderers  (John  8  :  44)  ;  Belial,  i.  e., 
the  destroyer  (2  Cor.  6  :  15)  ;  accuser  (Kev.  12  :  10)  ; 
the  old  serpent  (Rev.  20:  2).  The  evil  spirits  are 
also  called  devils  after  him.  Their  power  was  espe- 
cially manifest  during  the  time  of  the  activity  of  the 
Son  of  God  upon  earth  ;   compare  the  demoniacs. 

The  devil  opposes  the  kingdom  of  God  unto  the  end 
(Rev.  20 :  10),  in  that  he  provokes  the  members  to 
apostasy  and   the  enemies    to    malice.     Luke   22  :  31, 

1  Peter  5  :  8,   9,   Eph.   6  :   11 ;   2  :  2,   2  Tim.   2 :  26, 

2  Cor.  4:  4.     The  judgment  against  the  devil  and  his 
angels  is  eternal  damnation.  2  Peter  2  :  4. 

4.  The  creation  of  the  heavens  and  the  earth  or  of 
the  visible  world.  The  origination  of  the  world  of 
itself  is  impossible.  Here  the  proverb  is  true,  "  out  of 
nothing,  nothing  comes,"  i.  e.,  of  itself.  The  world  was 
created  by  the  almighty  will  of  God,  and  by  the  word 
(John  1  :  1,  2,  14)  in  which  He  reveals  Himself.  The 
biblical  account  of  the  creation,  (Gen.  1  :  1,  2)  gives  us 
over  against  all  the  conjectures  of  modern  Natural 
Science,  the  most  simple  and  certain  information  as  to 
the  origin  of  the  world.     We  shall  scarcely   err   if  we 


96  THE  HEIDELBERG  CATECHISM. 

refer  this  account  to  a  revelation  of  God  made  to  Adam, 
since  we  find  echoes  of  the  same  among  the  oklest  na- 
tions, the  Babylonians  and  Assyrians. 

a)  In  the  beginning  does  not  mean  when  God  had  a 
beginning,  but  when  the  world  began.  In  the  creation 
time  had  its  beginning,  and  with  the  creation,  finite 
space  had  its  beginning  in  the  universe. 

b)  The  earth  was  void  and  without  form.  God  first 
called  into  being  matter,  the  material  out  of  which 
worlds  are  made,  out  of  which  He  formed  in  His  six 
days'  work  the  worlds,  and  among  them  the  earth,  with 
all  that  is  in  it,  even  the  most  minute  created  forms. 
In  our  planetary  system  the  earth  is  the  smallest  body, 
but  its  creation  is  so  minutely  described  because  this 
revelation  was  made  for  its  inhabitants.  For  this  reason 
it  appears  in  the  account  as  the  centre  of  creation.  But 
in  that  which  is  least  God  would  glorify  himself  most, 
and  this  has  been  accomplished  by  the  incarnation  of 
the  Son  of  God  upon  this  small  wo]'lTh"*N 

c)  The  creation  of  the  world  has  its  ground,  not  in 
a  necessity  lying  outside  of  God,  but  in  His  free  coun- 
sel and  will.  The  end  for  which  He  created  it  is  His 
honor  and  glory. 

d)  God  created  the  world  in  six  days.  That  a  day 
of  creation  was  a  period  of  twenty-four  hours  is  not  ex- 
plicitly stated,  and  if  we  understand  by  day  a  period  of 
creation,  we  do  not  in  the  least  detract  from  the  omnip- 
otence of  the  Creator.  God  could  have  called  forth, 
had  He  so  desired,  in  the  twinkling  of  an  eye  the  whole 
world  complete  in  every  detail.  Ps.  00 :  4.  Modern 
geological  science  assumes  periods  of  evolution  of  thou- 
sands of  years  in  the  formation  of  the  earth's  surface. 
With  the  present  results  of  geological  researches,  agrees 
also  the  biblical  account  of  the  order  of  creation.  The 
Bible  says :  The  earth  was  void  and  without  form  and 
darkness  covered  the  deep.     Geology  says  :    In  the  be- 


THE  HEIDELBERG  CATECHISM.  97 

ginning  there  were  neither  mountains   nor   continents. 
The  earth  was  everywhere  covered  by  the  ocean,  and  a 
thick,  impenetrable  atmosphere  enveloped  it.     The  Bi- 
ble says  :  Then  the  dry  land  ap}3eared.     Geology  says  : 
Gradually  there  emerged  from  the  ocean   slight  eleva- 
tions and  marshy  stretches  of  land.     The  Bible  says : 
Then  God   created   vegetation.     Geology  says :  There 
followed    an    enormous    develojDraent     of    large-sized 
plants,  which  are  yet  preserved  to   us   in   the  form  of 
coal.     The  Bible  says :  Only  then  did  God  cause   the 
sun  and  moon  to  appear.     Geology  says:  The  uniform 
distribution  of  vegetation  over  the  entire  earth  proves 
that  at  that  time   warmth   and   light   were   distributed 
differently  from  now,  and  that  probably  no  change  of 
seasons  occurred.     The   Bible  says  :  After  vegetation 
God  created  fishes  and   birds.     Geology   says  :  After 
the    carboniferous   era  followed   immense   numbers  of 
creeping  saurians,  or  animals,  that  swim  in   the  water. 
At  the  same  time  there  appeared  also  the  first  denizens 
of  the  air.     The  Bible  says  :  Then  were   created  four- 
footed  animals.     Geology   says :  With   the  cretaceous 
period  there  appeared   fcur-footed   animals  and   mam- 
mals.    The  Bible  says  :  Lastly  man  was  created.     Ge- 
ology says:  It  is   firmly  established   that  during  the 
carboniferous  age,  and  at  the  time  of  the  saurians,  and 
the  cretaceous  formation,  man  did  not  yet  exist  upon 
the  earth.     Geology   draws  its  conclusions    from    the 
examination  of  the  earth's  crust,  and  from  the  discov- 
eries thus  made,  without  finding  in   the   lifeless   fossils 
the  living  God,  as  the  Creator.     As  such,  however,  the 
Holy  Scriptures,  God's  revelation  in  the  living  Word, 
teaches  us  to  know  Him. 

e)   There  is  a  correspondence- between  the  first  three 

and  the  last  three  days.     On  the  first  day  God  created 

the  light,  and  on  the  fourth   the  heavenly  luminaries, 

the  starry  firmament ;  on  the  second   He   divided  the 

13 


98  THE  HEIDELBERG  CATECHISM. 

waters  above  (the  clouds)  and  the  waters  below  (the 
sea)  by  the  atmosphere,  and  on  the  fifth  He  created 
fishes  and  birds,  the  animals  that  live  in  the  water  and 
those  that  live  in  the  air  ;  on  the  third  day  the  dry 
land  and  the  vegetable  world,  and  on  the  sixth  the 
land  animals  and  man. 

/)  The  order  of  creation  is  from  the  lower  to  the 
higher:  first  the  mineral  kingdom  (lifeless  bodies), 
then  the  vegetable  kingdom  (life  without  free  move- 
ment), and  lastly  the  animal  kingdom  (animated  bod- 
ies). But  where  does  man  belong?  King  Frederick 
William  IV.  of  Prussia  was  once  visiting  a  school.  He 
sho\7ed  his  gold  ring  with  a  precious  stone  on  his  fin- 
ger and  asked  :  "  To  whicn  of  the  three  natural  king- 
doms does  this  belong  ?"  "  To  the  mineral  kingdom," 
was  the  answei-.  Then  he  drew  an  orange  from  his 
pocket  and  asked  :  "  Where  does  this  belong?"  "To 
the  vegetable  kingdom,"  they  replied.  And  pointing 
to  a  bird,  "  Where  this  ?"  "  To  the  animal  kingdom," 
the  children  exclaimed.  "  But,"  added  the  king, 
"  Where  do  I  belong  ?"  Then  a  little  girl  raised  her 
finger,  and  with  a  clear  voice  said  :  "  To  the  heavenly 
kingdom."  The  eyes  of  the  pious  king  filled  with 
tears,  and  he  took  the  child  in  his  arms  ynd  kissed  it. 
It  is  true,  man  does  not  belong  to  the  animal  kingdom, 
although  his  body  has  much  in  common  with  the  ani- 
mal. He  has  not  been  developed  from  the  animal  by 
a  process  of  evolution.  On  the  contrary,  God  formed 
his  body  in  a  special  manner,  different  from  that  of  the 
animal  creation,  and  breathed  into  him  the  breath  of 
life,  thus  constituting  him  a  living  soul.  And  because 
he  is  created  in  the  image  of  Him  who  dwells  in 
heaven,  he  also  belongs  to  the  heavenly  kingdom.  The 
soul  of  man  is  distinguished  from  that  of  the  animal, 
in  that  it  is  s[)irit,  i.  e.,  ])0ssesses  the  spiritual  powers 
of  thought  and  will.    The  reason  (Vernunft),  which  dis- 


THE  HEIDELBERG  CATECHISM.  99 

tinguishes  man  essentially  from  the  animal,  is  a  psychi- 
cal power,  and  when  enlightened  by  the  Holy  Ghost, 
has  power  to  discern  spiritual  things.  Therefore  the 
name  (Vernunft  from  Vernehmen),  i,  e.,  to  know. 

5.  The  omnipotence  of  God  is  not  limited  to  the  cre- 
ation, but  is  also  manifested  in  the  preservation  and 
government  of  the  world,  which  is  comprehended  by 
the  word  Providence.  The  creation  of  the  world  is 
not  like  the  mechanism  of  a  watch,  w^hich  is  wound  up 
and  then  allowed  to  run  its  appointed  time.  But  God 
works  uninterruptedly  in  its  preservation  and  govern- 
ment, by  the  same  living  power  with  which  He  created 
it.  "  Through  His  eternal  counsel  and  Providence." 
The  counsel  of  God  is  the  plan,  according  to  which  He 
made  the  world.  (Acts  15  :  18.)  His  Providence  is 
His  continued  influence  upon  the  same.  Providence 
is,  accordingly,  an  activity  of  God,  but  not  God  Him- 
self; therefore  we  should  not  use  the  word  Providence, 
when  to  His  honor  God's  name  ought  to  be  employed. 

a)  God  upholds  the  world,  i.  e.,  God  maintains  the 
whole  creation  as  long  as  He  wills  that  it  shall  con- 
tinue, or  He  works  by  His  almighty  and  everywhere 
present  power,  so  that  the  world  continues  to  exist. 
Ps.  148 :  6,  Heb.  1:3. 

b)  God  governs  the  world,  i.  e.,  God  directs  all 
events  and  changes  in  the  world,  so  that  all  things  at 
last  fulfil  their  divine  purpose,  or  He  works  through 
His  almighty  and  everywhere  present  power,  so  that 
all  things  in  the  world  continue  according  to  His  will. 
Ps.  148 :  6,  Isa.  46 :  10,  11,  Lara.  3 :  37. 

c)  As  little  as  the  forces  which  God  constituted  the 
elements  in  creation  work  of  themselves,  so  little  do  the 
laws  (the  so-called  natural  laws),  according  to  which 
the  ordinary  course  of  nature  proceeds,  depend  upon 
themselves.  As  lawgiver  God  stands  above  the  laws 
which  He  has  instituted,  and  no  natural  law  can  limit 


100  THE  HEIDELBERG  CATECHISM. 

His  omnipotence  or  prevent  Him  from  interru})ting, 
according  to  His  will,  the  ordinary  conrse  of  nature,  if 
at  any  time  He  wills  to  work  otherwise.  Such  inter- 
ference on  the  part  of  God  we  call  miracles,  and  does 
not  j^roceed  contrary  to  nature,  but  above  nature.  Ps. 
147:  5.  How  are  we  to  understand  that  God  is  "my 
God  and  my  Father  ?"  In  true  faith  there  must 
be  united  with  knowledge  that  is  certain,  i.  e.,  exact, 
an  assured  confidence.  It  is  not  enough  to  believe  God, 
i.  e.,  to  believe  that  He  is  and  that  He  created  the 
world.  The  lan.2;uage  is  :  I  believe  in  or  on  God,  i.  e., 
I  have  a  firm  confidence  in  Him.  Therefore  the  creed 
also  does  not  say,  we  believe,  but  I  believe  in  God, 
because  every  one  who  would  be  saved,  must  exercise 
for  himself  this  assured  confidence :  I  believe  that  God 
is  my  God  and  my  Father. 

1.  God  is  in  a  certain  sense  the  God  and  Fatliei-  of 
all  men,  since  in  the  beginning  He  created  man  after 
His  own  image,  and  continues  to  uphold  all  men.  At 
the  same  time  the  world,  which  has  fallen  away  from 
God,  is  lost,  and  only  those  are  saved  who  are  ingrafted 
into  Christ  by  true  faith,  and  who,  by  means  of  renewal 
after  His  image,  again  attain  divine  Sonship.  "  I 
believe  that  the  eternal  Father  of  our  Lord  Jesus  Christ 
— for  the  sake  of  His  Son  Jesus  Christ — is  my  God 
and  my  Father."  Eph.  I:  5,  G,  John  20:  17,  Rom. 
8  :  14,  2  Cor.  6  :  1(3,  18.  Our  heathen  ancestors  named 
their  chief  Deity  (Wodan)  "All-Father;"  and  there  is 
just  as  much  heathen  folly  to-day  in  representing  the 
living  God  as  only  such  an  all-world  Father;  in  the 
real  sense  of  the  word.  He  is  not  a  World-Fatlier,  but 
in  and  through  Christ  only  "  our  and  my  Father." 

2.  Only  the  immeasureable  love  which  God  mani- 
fested toward  us  in  Christ  (John  3  :  16),  can  awaken 
such  confidence,  "  that  I  have  no  doubt."  The  child- 
like confidence  of  faith  excludes  all  doubt  and  uncer- 
tainty. Ps.  118  :  8,  Rom.  4 :  20,  21. 


THE  HEIDELBERG  CATECHISM.  101 

3.  The  divine  Providence  and  care  which  are  spe- 
cially manifested  toward  the  children  of  God,  consist 
in  their  preservation  and  government. 

a)  God  preserves  me,  in  that  He  provides  for  me  all 
things  necessary  for  body  and  soul.  The  needs  of  the 
body,  especially  food  and  clothing,  we  call  our  daily 
bread  ;  the  need  of  the  soul  is  the  Word  of  God,  the 
bread  of  life,  and  heavenly  gifts.  Out  of  proper  confi- 
dence in  God  there  arises  freedom  from  anxiety  (Phil. 
4:  6,  1  Peter  5  :  7)  and  contentment  (1  Tim.  6  :  6-8). 
God  not  only  in  times  past  wrought  miracles  necessary 
for  the  preservation  of  His  own  people  (for  individu- 
als, as  in  the  case  of  Noah  and  Elijah,  and  for  His  peo- 
ple, as  in  the  case  of  Israel  in  the  desert),  but  His  arm 
is  not  shortened,  that  He  cannot  help  marvellously. 

b)  God  rules  over  me,  in  that  "  He  will  make  what- 
ever evils  He  sends  upon  me  in  this  valley  of  tears, 
turn  out  to  my  advantage."  God  orders  our  ways  and 
directs  our  steps  in  good  and  evil  days,  to  the  end  that 
we  may  achieve  our  soul's  salvation.  Prosperity  is  not 
to  make  us  presumptuous,  and  adversity  is  not  to  cause 
us  to  despair,  but  we  are  so  to  trust  as  not  to  doubt. 
Although  the  children  of  God  have  obtained  forgive- 
ness of  sins,  the  world  does  not  become  a  Paradise,  but 
remains  for  them  also  a  vale  of  tears,  from  which  they 
look  wistfully  toward  the  heavenly  Canaan,  neither  do 
they  escape  the  evil  that  is  in  it.  Evil,  i.  e.,  all  distress 
and  suffering  in  their  case  is  not  a  punishment  foi-  sin, 
but  a  discipline,  i.  e.,  a  means  of  correction  in  the  hand 
of  God  ;  therefore  evil  redounds  to  theii-  good.  The 
life  of  Joseph  is  an  example.  Gen.  50:  20,  Heb.  12: 
11,  Acts  14:  22,  Rom.  8:  28. 

4.  Our  confidence  is  based  upon  the  omnipotence  of 
God,  for  He  can  do  all  things,  and  upon  His  faithful 
love  as  a  Father,  for  He  will  do  it.  Human  help  is 
unreliable ;  many  could    help,    but   are    not    willing ; 


102  THE  HEIDELBERG  CATECHISM. 

iiiauy  would  help,  but  are  not  able.  God  is  both  able 
aud  willing.  Luke  1  :  37,  Ps.  103  :  13,  Isa.  41) :  15, 
Jer.  31 :  20. 

Question  27. 

What  dost  thou  mean  hij  the  providence  of  God  f 

The  almighty  and  everywhere  present  power  of  God  ;  whereby,  as 
it  were  by  his  hand,  he  upholds  aud  governs  heaven,  earth,  aud  all 
creatures;  so  that  herbs  aud  grass,  rain  and  drought,  fruitful  aud 
barren  years,  meat  and  drink,  health  and  sickness,  riches  aud  pov- 
erty, yea  all  things  come  uot  by  chance,  but  by  his  fatherly  baud. 

I.  What  is  to  be  Understood  by  the  Providence  of  God. 

1.  The  name  has  its  origin  in  Gen.  22  :  14  (accord- 
ing to  the  original),  The  Lord  will  provide,  i.  e.,  will 
care  for  it.  The  Providence  of  God  is,  therefore,  the 
divine  provision  for  the  present  and  the  future.  The 
Providence  of  God  rests  upon  His  omnipotence  and 
omnipresence.  Ps.  89  :  13,  Isa.  40  :  2(3;  4() :  10,  Acts 
17  :  27,  28.  Therefore  the  Providence  of  God,  because 
it  is  the  same  power  by  which  He  created  the  world, 
may  be  looked  upon  as  a  continuous  creation. 

2.  "  As  it  were,  by  His  hand,"  means  that  God  not 
only  works  from  beyond  the  visible  world  through 
laws  and  forces  of  nature,  but  personally  and  inde- 
pendently, so  that  He  is  not  bound  to  the  forces  and 
laws,  but  at  all  times  preserves  His  freedom.  Job  12  : 
10.  The  Scriptures  often  sjieak  of  the  arm  and  the 
hand,  the  eyes  and  the  ears  of  God.  Not  that  God, 
who  is  a  spirit,  is  like  unto  man,  or  that  the  men  of 
God  looked  upon  Him  as  human,  but  these  are  the 
figurative  designations  of  the  omnipotence  (arm  and 
hand)  and  the  omnipresence  (eyes  and  ears)  of  God. 

II.  T«  What  the  Providence  of  God  Extends. 

1.  The  Providence  of  God,  according  to  which  He 
preserves  and  governs  the  world,  extends  to  all  crea- 
tures, i.  e.,  to  all  that  God  has  created,  and  whatever  is 


THE  HEIDELBERCx  CATECHISM.  103 

found  ill  heuven  and  earth  and  hell.  Ps.  139  :  8-10. 
It  embraces  the  greatest  as  well  as  the  smallest;  the 
weal  and  the  woe  of  all  creatures.  Evil  also  lies  within 
the  Providence  of  God.  Amos  o  :  6,  Isa.  45 :  7.  In 
everything-  the  aim  is  God's  honor  and  glory,  His 
kingdom  and  the  salvation  of  His  chosen  ones. 

2.  We  distinguish,  a)  a  general  Providence  of  God, 
which  extends  to  external  creation  ;  b)  special  Provi- 
dence, which  extends  to  men :  and  c)  a  very  special 
and  minute  Providence,  which  extends  to  the  kingdom 
and  children  of  God. 

a)  The  general  Providence  of  God.  "  Herbs  and 
grass."  The  heavens — clouds — wind — sea — seasons  — 
mountains — springs — grass  and  seedtime — wine  and 
bread — sun  and  moon — day  and  night.  Ps.  104  :  29, 
30.  "  Rain  and  drought.""  Jer.  5  :  24.  "  Fruitful  and 
barren  years."  Hos.  2  :  21,  22. 

b)  The  special  Providence  of  God  concerns  : 

1.  The  bodily  relations  of  men.  "  Food  and  drink." 
Ps.  145:  15,  16,  Acts  14:  17,  Ps.  104;  15.  "  Health 
and  sickness."  Job  5  :  18,  Ex.  15  :  26.  As  the  sick- 
ness of  individuals,  so  also  war  and  pestilence  and 
national  calamities  are  in  the  hand  of  God.  Jer.  14 : 
12,  Ps.  91  :  6.  "  Riches  and  poverty."  1  Sam.  2  :  7. 
(Example :  Job  1:11;  Solomon,  1  Kings  3 :  13.) 
Prov.  22  :  2. 

2.  The  thoughts  and  devices  of  men.  Prov.  21  :  1, 
Ps.  33 :  10,  Prov.  16  :  9. 

3.  The  external  destiny  of  the  human  race.  The 
history  of  the  world  is  not  the  judgment  of  the  world, 
but  God's  judgments  appear  in  its  history.  Daniel  2: 
37-45  sets  forth  the  grand  outlines  of  God's  ruling  in 
the  history  of  the  world,  and  shows  how  God  has  pro- 
vided for  (not  merely  foreseen,  but  predetermined)  the 
government  of  the  kingdoms  of  the  world  :  1.  The 
Assy ro-Baby Ionian  (Nebuchadnezzar  and  Belshazzar), 


104  THE  HEIDELBERG  CATECHISM. 

2.  The  Medo-Persian  (Darius,  Aliasiierus  and  Cyrus), 
8.  The  Greco-Macedonian  (Alexander),  4.  The  Ro- 
man Empire  (Augustus),  with  its  division  into  Eastern 
and  Western.  Upon  the  Roman  Empire  rest  also  the 
laws  and  culture  of  the  kingdoms  ot'  the  present  day. 
Dan.  2:  43,  Acts  17:  26. 

c)  The  very  special  Providence  of  God  relates  to  the 
kingdom  of  God,  and  to  His  children. 

1.  In  the  history  of  the  kingdom.  From  the  call  of 
Abraham,  the  progenitor,  until  the  leading  out  of  the 
people  from  Egypt;  the  develo])ment  of  the  public  life 
of  the  people  in  the  desert  and  the  direction  of  the 
political  life  in  Canaan  ;  the  Egyptians,  Babylonians, 
Assyrians,  Persians,  Greeks  and  Romans  as  scourges 
of  Israel  in  the  hand  of  the  Lord  ;  then  the  appearance 
from  heaven  of  the  kingdom,  for  which  Israel  was  the 
preparation.  Dan.  2:  44,  Hag.  2:  7.  For  the  fulfil- 
ment of  the  prophecies,  God  made  use  of  the  Roman 
Empire  and  of  its  mightiest  ruler,  Augustus,  and  in 
accordance  with  H^s  eternal  counsel  and  Providence, 
the  extension  of  His  kingdom  is  carried  forward 
through  the  work  of  missions.  First,  it  spread  from 
Jerusalem  throughout  Palestine  ;  then  into  the  Roman 
world,  i.  e.,  the  region  around  the  Mediterranean  Sea, 
and  then  throughout  the  whole  world.  The  extension 
of  God's  kingdom  follows  the  plan  of  campaign  pro- 
jected by  King  Immanuel.  Acts  1  :  8.  The  Provi- 
dence of  God  in  the  preservation  and  government  of 
His  kingdom  relates  to  its  inner  development  (Refor- 
mation), and  its  protection  against  enemies  (Jews,  hea- 
then and  nominal  Christians — the  persecutions  of  the 
first  centuries  and  of  the  time  of  the  Reformation),  as 
well  as  to  its  final  consummation,  as  this  is  depicted  in 
the  revelation  of  St.  John.  Rev.  11  :   15  ;  19  :  6. 

2.  In  the  personal  guidance  of  the  children  of  God. 
In  all  their  guidance  we  trace :  Ye  are  blessed  of  the 


THE  HEIDELBERG  CATECHISM.  105 

Lord  which  made  heaven  and  earth  (Ps.  115:  15); 
but  there  shall  not  a  hair  of  your  head  perish  (Luke 
21 :  18)  ;  for  the  same  Lord  over  all  is  rich  unto  all 
that  call  upon  Him  (Rom.  10:   12). 

The  doctrine  of  the  Providence  of  God  does  not 
exclude  prayer  or  render  it  superfluous.  It  rather 
encourages  prayer.  He  who  said  :  Your  heavenly 
Father  knoweth  that  ye  have  need  of  all  these  things 
(Matt.  6  :  32),  admonishes  us  in  the  sermon  on  the 
Mount :  Ask,  and  ye  shall  receive.  Matt.  7  :  7.  God 
extends  His  protecting  care  over  His  own.  Zech.  2  :  8, 
Ps.  34  :  7.  When  they  are  of)pressed  He  provides  for 
their  deliverance.  Luke  18  :  7,  Job  5  :  19.  Exam- 
ples of  divine  guidance  and  Providence  are  Abi-aham, 
Joseph,  Moses,  David,  Daniel. 

3.  The  relation  of  the  Providence  of  God  to  evil  and 
to  sin.  God  is  not  the  author  of  evil,  but  He  also  con- 
trols the  wicked  ;  the  evil  purpose  belongs  to  man,  but 
whether  he  shall  be  allowed  to  execute  it  rests  in  the 
hand  of  God.  In  the  government  of  the  world  divine 
Providence  takes  into  account  evil  as  a  factor,  without 
the  wicked  thereby  becoming  guiltless.  Matt.  18:  7. 
Examples :  Pharaoh,  Ex.  7  :  3  ;  9  :  35 ;  Shimei,  2 
Sam.  16:  10;  Judas,  John  17:  12;  the  crucifixion  of 
Christ,  Luke  24  :  46,  Acts  4  :  27,  28. 

We  may  say  :  1.  God  is  not  the  cause  of  evil  (of  sin), 
neither  does  He  prevent  it  [e.  g.,  Cain)  ;  2.  He  controls 
it,  in  that  He  limits  it  {e.  g.,  the  flood,  the  tower  of 
Babel,  Sennacherib,  Jer.  36:  29),  and  punishes  it  by 
its  own  consequences  (Rom.  1:  24,  26),  and  overrules 
the  evil  designs  of  the  wicked  to  the  good  of  His  chil- 
dren (Joseph,  Gen.  50:   19,  20). 

4.  We  are  also  not  to  stumble  at  God's  Providence 
by  the  fact  that  the  wicked  are  often  outwardly  pros- 
perous, and  the  righteous  in  distress.  The  question  is, 
what  is  really  good  and  what  evil,  i.  e.,  injurious.     This 

14 


106  THE  HEIDELBERG  CATECHISM. 

can  only  be  determined  by  the  results,  the  final  out- 
come. The  ])ros])erity  of  the  wicked  renders  them 
more  secure  and  firm  only  in  their  wickedness,  but 
their  end  is  eternal  destruction.  The  sufferings  of  the 
righteous  purify  them,  drive  them  nearer  to  their  God, 
and  their  end  is  eternal  glory.  The  apparent  contra- 
diction in  the  above  observation  is  specifically  con- 
sidered and  solved  in  Psalm  7o  and  Mai.  3  :  14  ;  4  :  2. 
"  Yea,  all  things  come  not  by  chance,  but  by  his 
fatherly  hand."  There  is  neither  a  "  law  of  necessity" 
nor  "  chance,"  neither  "  fate"  nor  "  destiny,"  not  even 
an  "  accident."  Such  expressions  and  conceptions  are 
not  found  in  the  Scriptures,  but  have  their  origin  in 
paganism.  The  Lord's  hand  is  everywhere  present ; 
even  where  the  event  seems  to  come  "  by  chance,"  i.  e., 
seems  not  to  be  directed.  "  The  lot  is  cast  into  the  lap  ; 
but  the  whole  disposing  thereof  is  of  the  Lord."  Prov. 
16  :  33.  To  the  children  of  God  everything  comes 
from  the  hand  of  a  faithful  Father,  who  intends  it  for 
their  good,  oven  when  it  appears  to  be  evil.  Therefore 
the  children  of  God,  however  untoward  their  outward 
circumstances  may  be,  always  respond  to  the  question  : 
"How  are  you?"  with  the  answer  :  "I  am  well." 

ftu'^slion  28. 

What  advantage  w  it  to  us  to  know  that  God  has  created,  a)i,d  by 
his  providence  does  still  uphold  all  things  f 

That  we  may  be  patient  in  adversity,  thankful  in  prosperity  ;  and 
that  in  all  thin^js  which  may  hereafter  befall  us,  we  place  our  firm 
trust  in  our  faithful  God  and  Father,  that  nothing  shall  separate  us 
from  his  love ;  since  all  creatures  are  so  in  his  hand,  that  without 
his  will  they  cannot  so  much  as  move. 

The  advantage  accruing  from  the  certain  knowledge 
attained  by  the  study  of  creation  and  Providence  is, 
that  we  are  thereby  confirmed  and  strengthened  in 
faith,   in   assured   confidence   in  God   the    Father,  A\- 


THE  HEIDELBERG  CATECHISM.  107 

mighty  Creator.  It  may  be  remarked  once  for  all  that 
in  the  treatment  of  the  catechism  it  is  neither  essen- 
tially nor  catechetically  correct  to  substitute  the  word 
"  blessing"  for  "  advantage,"  whenever  it  occurs.  Es- 
sentially it  is  not  correct,  because  "  advantage"  and 
*'  blessing,"  although  related  conceptions,  yet  differ. 
"  Advantage"  or  gain  expresses  the  wholesome  effect  of 
knowledge  when  appropriated, while  "  blessing"expresses 
the  gracious  activity  and  guidance  of  God,  in  virtue  of 
which  we  are  enabled  to  find  advantage  in  the  different 
relations  in  which  He  places  us.  Here,  as  well  as  in 
later  corresjDOuding  answers  of  the  Catechism,  it  is 
not  said  that  God  does  this  or  that  for  us,  but  "  that 
we  are  to  be  thus  and  so,"  that  we  are  ourselves  to  draw 
this  or  that  gain  out  of  particular  knowledge.  Neither 
is  such  a  substitution  justifiable  on  catechetical  grounds. 
Even  if  it  were  admissible  to  introduce  a  related  con- 
ception for  the  sake  of  explanation  and  a  better  under- 
standing, here  it  is  not  the  case,  since  to  the  child  the 
expression  "  advantage,"  which  occurs  in  its  daily  life 
and  in  outward  relations,  is  more  familiar  and  better 
understood  than  that  of  "  blessing."  But  it  is  alto- 
gether intolerable  that  the  catechist  should  tell  the 
children  ;  "  We  use  the  word  blessing  for  what  the 
catechism  here  calls  advantage." 

I.  Patient  In  Adversity. 

1.  The  knowledge  that  in  every  adversity  God's  hand 
has  a  directing  influence,  is  to  be  of  this  advantage  to 
us,  that  we  are  to  learn  from  it  to  be  patient.  Heb.  10 : 
36,  James  1 :  2,  3. 

2.  Patience,  the  proper  demeanor  in  adversity  {i.  e., 
in  every  sorrow  and  need),  in  view  of  the  knowledge 
of  the  Providence  of  God,  consists  : 

a)  In  humble  submission  to  the  will  of  God.  Dan. 
4:  35,  2  Sam.  15:  25,  20 ;  16:  10,  1  Tim.  6:  7. 


108  THE  HEIDELBERG  CATECHISM. 

b)  The  calm  resignation  to  the  will  of  God.  Psalm 
39  :  9  ;  73  :  24,  2  Cor.  12  :  8,  9. 

3.  The  earthly  life  is  for  every  child  of  God  a  school 
of  suffering.  In  it  there  are  three  classes.  Tlie  first 
say  :  This  I  must  suffer  ;  "  but  the  right  hand  of  the 
Most  High  can  change  it  all."  Ps.  77  :  10.  The  sec- 
ond say  :  I  will  gladly  suffer  ;  for  "  I  reckon  that  the 
sufferings  of  this  present  time  are  not  worthy  to  be 
compared  with  the  glory  that  shall  be  revealed  in  us." 
Rom.  8 :  18.  The  third  say  :  I  rejoice  in  suffering  ; 
for  I  have  in  it  a  seal  of  my  sonship  in  Christ.  Heb. 
12:  5-9,  Rom.  5 :  3,  2  Cor.  4 :  10.  Compare  Heb. 
12:  8. 

11.  Thankful  in  Prosperity. 

1.  The  knowledge  that  we  cannot  of  ourselves  secure 
for  ourselves  pleasant  relations  in  life,  but  receive 
them  from  God's  hand,  is  to  be  of  this  advantage  to  us 
that  we  thank  God  for  them.  Gen.  32 :  10,  1  Thess. 
5:  18. 

2.  Thankfulness,  the  proper  disposition  in  prosper- 
ity {i.  e.,  in  the  pleasant  circumstances  of  life)  in  view 
of  the  knowledge  of  the  Providence  of  God,  consists  in 
this,  that  we  do  not  exalt  ourselves,  but  acknowledge 
the  undeserved  fiivor  of  God,  and  it  manifests  itself  in 
the  praise  and  sei'vice  of  God  : 

a)  With  the  heart.  Ps.  138:  1. 

b)  With  the  mouth.  Eph.  "> :  20. 

c)  With  the  hands.  Josh.  24 :  15,  24.  Example  : 
the  grateful  Samaritan.  Luke  17  :   11-19. 

III.  Of  Firm  Trust  for  the  Future. 

1.  The  knowledge  that  the  eternal  and  unchangeable 
God  not  only  cares  for  us  in  the  present,  but  by  His 
Providence  has  already  determined  and  ordered  all 
that  is  yet  to  meet  us   in   the  future,   is  to   be   of  this 


THE  HEIDELBERG  CATECHISM.  109 

advantage  to  us  that  with  believing  certainty  we  expect 
from  Him  all  future  good,  and  are  thereby  relieved  of 
care  for  the  future.     Hence  joyfuluess.  Ps.  91  :  9-12. 

2.  To  the  eye  of  man  the  future  is  enveloped  in  dark- 
ness and  uncertainty.  On  this  account  we  are  not  to 
despair  or  be  indifferent,  but  rather  place  our  entire 
confidence  in  the  Providence  of  God.     This  consists: 

a)  In  confiding  trust.  Ps.  27  :  1 ;  91 :  1,  2  ;  31  :  15, 
Jer.  17  :  7. 

b)  In  cheerful  hope.  Ps.  37  :  5,  7,  Isa.  30 :  15.  Ex- 
ample :  Jacob's  ladder.  Gen.  28 :   10-15. 

3.  The  certainty  of  this  confidence  involves  that 
whatever  may  befall  us  in  the  future,  nothing  shall 
separate  us  from  tiie  love  of  God.  Rom.  8  :  35-39, 
Josh.  1 :  7. 

4.  The  ground  of  such  certainty  lies  in  this,  that  "  all 
creatures  are  so  in  His  hand,  that  without  His  will  they 
cannot  so  much  as  move."  Even  the  worst  enemy  of 
the  children  of  God,  satan  himself,  is  with  reference  to 
them  like  a  dog  held  by  a  chain ;  he  can  go  no  further 
than  the  chain  reaches  ;  he  may  bark  and  rage,  but  he 
cannot  hurt.  John  10  :  28,  Rom.  8  :  31  ;  16  :  20.  Ex- 
amples :  Daniel  in  the  lions'  den,  Dan.  6,  and  the  three 
men  in  the  fiery  furnace,  Dan.  3. 

6.  Faith  in  the  Providence  of  God  is  the  best  "  Life 
Insurance."  It  has  nothing  to  do  with  the  superstition 
of  a  blind  destiny  which  one  cannot  escape,  but  on  the 
contrary  it  is  a  joyful  resignation  to  a  "  faithful  God 
and  Father."  Such,  however,  the  Almighty  God  is 
only  to  His  children  in  Christ  Jesus ;  to  the  wicked 
He  is  and  remains  a  consuming  fire,  from  which  they 
do  not  escape.     2  Tliess.  1 :  3-10. 


110  THE  HEIDELBERG  CATECHISM. 

OF  GOD  THP]  SON. 

A.  THE  PERSON  OF  CHRIST    (Ques.  29-36.) 
Question  29 

Why  is  the  So)i  of  God  called  Jesus,  that  k,  a  Savior  f 

Because  he  saveth  us,  and  delivereth  us  from  our  sins ;  and  like- 
wise, because  we  ought  not  to  seek,  neither  can  find  salvation  in  any- 
other. 

The  second  part  of  the  Apostle's  Creed  treats  of  God 
the  Son  and  our  redemption,  or  of  the  person  and  work 
of  the  Redeemer.  The  following  articles  refer  to  the 
Person  of  the  Redeemer  :  And  in  Jesus  Christ  his  only 
begotten  Son  our  Lord,  who  was  conceived  by  the  Holy 
Ghost,  born  of  the  Virgin  Mary.  The  following  refer 
to  the  Work  of  the  Redeemer :  Suffered  under  Pontius 
Pilate,  was  crucified,  dead  and  buried.  He  descended 
into  hell,  the  third  day  He  rose  from  the  dead,  He  as- 
cended into  Heaven,  and  sitteth  at  the  right  hand  of 
God  the  Father  Almighty,  from  thence  He  shall  come 
to  judge  the  quick  and  the  dead.  Including  the  article 
"  Born  of  the  Virgin  Mary,"  the  first  five  (suffered — 
descended  into  hell)  define  the  state  of  humiliation ; 
the  other  four  (rose — to  judge  the  quick  and  the  dead) 
the  state  of  exaltation. 

I.  The  Name  Jesus. 

1:  "I  believe"  is  to  be  supplied  before  "in  Jesus 
Christ."  Even  as  we  believe  in  God  the  Father,  so  we 
are  to  believe  in  God  the  Son,  because  he  is  of  the  same 
essence  and  of  like  glory  with  the  Father,  and  because 
it  is  the  Father's  will  and  command.  John  14  :  1,  11 ; 
10:  30;  6:  39;  5:  23. 

2.  Jesus  (from  the  Hebrew)  was  a  name  that  was 
frequently  used  [e.  g.,  the  two  Jesus  Sirach),  and  signi- 
fies helper,  Savior,  literally  :  "  Jehovah  is  our  helper." 


THE  HEIDELBERG  CATECHISM.  Ill 

But  it  lias  its  full  siguificance  only  as  the  name  of  the 
Son  of  God.  Jesus  is  the  Greek  form  for  Joshua.  The 
son  of  Nun  was  a  type  of  Jesus.  Joshua  led  God's 
people  out  of  the  desert  into  Canaan.  Jesus  leads  God's 
people  out  of  misery  into  His  kingdom  and  into  heaven. 
He  is  the  "  captain  (leader)  of  their  salvation."  Heb. 
2:  10.  Later  we  find  the  name  Jesus  (Col.  4:  11)  as. 
that  of  one  of  the  assistants  of  the  Apostle  Paul.  But 
the  addition  "  which  is  called  Justus"  leads  us  to  sup- 
pose that  he  received  the  former  as  a  Jew  and  the  lat- 
ter after  his  conversion,  since  no  one  could  any  longer 
be  called  Jesus,  except  the  Son  of  God,  who  alone  is 
the  real  Jesus. 

3.  Jesus  is  the  personal  name  of  the  Savior,  and  at 
the  same  time  points  in  the  direction  of  His  work.  It 
was  given  Him  by  God  the  Father  before  His  birth, 
through  the  angel  (Matt.  1  :  21),  and  then  at  His  cir- 
cumcision (Luke  2:  21)  by  Joseph.  As  "Jesus  of 
Nazareth"  the  Savior  was  spoken  of  among  the  people 
(Matt.  21:  11;  26 ;  71,  Luke  18:  37;  24:  19,  John 
19:  19).  Under  this  name  He  was  known  to  angels 
(Mark  1(3  :  6)  and  devils  (Mark  1  :  24).  Even  after 
His  ascension  He  thus  speaks  of  Himself.   Acts  22  :  8. 

II.  Jesus  is  the  True  Savior. 

1.  "  He  saveth  us  and  delivereth  us  from  our  sins." 
Matt.  1  :  21.  Sin  deprived  our  first  parents  of  the 
happiness  of  Paradise,  and  is  still  the  cause  of  the 
un happiness  of  man.  Jesus  is  the  true  Savior,  because 
He  was  created  such  not  by  man,  but  by  God.  Ps.  130  : 
8,  Luke  19 :  10,  1  Tim.  1 :  15,  1  John  4:  14. 

2.  To  save  (the  Greek  word  signifies  "  to  deliver"; 
means  to  free  the  sinner  in  body  and  soul  from  the 
guilt,  punishment  and  power  of  sin,  and  to  bring  him 
into  communion  with  God.   Gal.  3  :  13. 

3.  Jesus  saves  us  through  His  obedience  by   which 


112  THP:  HEIDELBERG  CATECHISM. 

He  j)urcliased  our  salvation,  and  thi-ougli  His  Spii-it 
by  whicli  lie  imparts  it  to  us.  T\\e  beginning  is  made 
in  this  lite,  and  tlie  consummation  follows  in  the  life  to 
come.   Heb.  ~j  :  II. 

4.  Those  whom  He  saves  are  His  people,  Ursinus 
(Ques.  20)  :  "The  people  whom  Jesus  saves  are  the 
chosen  or  believing  ones,  all  of  them  and  those  alone. 
He  is  the  Savior  of  these  only,  because  in  them  alone  is 
His  purpose  attained.  For  he  has  determined  to  gather 
in  this  life  a  peo|)le  and  to  save  them,  but  on  the  con- 
dition that  they  i-eceive  His  benefits  and  are  thankful 
unto  Him." 

in.  Jesus  is  the  Only  and  Complete  Savior. 

1.  "  We  ought  not  to  seek,  neither  can  find  salva- 
tion in  any  other"  (not  even  the  least). 

a)  Jesus  is  our  only  Savior.  For  according  to  the 
testimony  of  the  Holy  Ghost  in  the  Scriptures  there  is 
only  one  Mediator,  therefore  also  only  one  Savior,  and 
that  is  Jesus.  1  Tim.  2 :  5,  6,  John  3  :  18,  Acts  4 :  12. 

b)  Also  according  to  the  testimony  of  the  Holy  Ghost 
in  the  Old  Testament,  in  which  salvation  and  redemp- 
tion are  ascribed  to  God  alone,  Jesus  only  as  the  Son 
of  God  can  be  the  Savior  of  men.  Isa.  43  :  11,  25,  Hos. 
13:  9. 

2.  Jesus  is  a  complete  Savior,  so  that  another  need 
not  be  sought  outside  of  or  beyond  Him. 

This  is  true  in  view  of 

a)  His  nature.  Heb.  7 :  24,  25. 

b)  The  number  of  the  redeemed.  1  John  2:  2,  Acts 
13:  48. 

c)  The  multitude  of  sins.  1  John  1  :  7. 

d)  The  completeness  of  the  satisfaction.   Kom.  1:  8. 

e)  The  time.  Heb.  10 :  14. 


THE  HEIDELBEKG  CATECHISM.  113 

Q,u*>8tion  30 

Do  such  then  believe  in  Jesm  the  only  Savior,  who  seek  their  salva- 
tion, and  happinesK  of  saints,  of  themselves,  or  anywhere  else? 

They  do  not ;  for  though  they  boast  of  him  in  words,  yet  in  deeds 
they  deny  Jesus,  the  only  dpliverer  and  Savior  ;  for  one  of  these  two 
things  must  be  true,  that  either  Jesus  is  not  a  complete  Savior,  or 
that  they,  who  by  a  true  faith  receive  this  Savior,  must  find  all 
things  in  him  necessary  to  their  salvation. 

1.  The  reference  here  is  not  to  heathen,  Jews  or 
Turks,  who  do  not  believe  in  Jesus,  neither  to  such 
nominal  Christians  as  in  general  do  not  wish  to  know 
anything  of  Jesus,  but  to  Christians  who  recognize  Him 
as  a  Savior,  but  not  as  the  only,  i,  e.,  exclusive  Savior. 

2.  This  is  first  of  all  and  in  general  the  case  in  the 
Roman  Catholic  Church.  They  believe  in  Jesus  as 
the  Savior,  but  they  also  seek  salvation  outside  of  Him. 

a)  From  the  saints,  especially  the  virgin  Mary,  the 
mother  of  the  Lord,  and  from  the  angels,  namely 
through  their  intercession.  All  believers  who  have 
been  sanctified  in  Christ  Jesus  are  called  "  saints"  in 
the  Scriptures,  although  they  remain,  as  long  as  they 
abide  in  the  flesh,  poor  sinners  who  are  in  need  of  the 
grace  of  God  and  the  daily  forgiveness  of  their  sins. 
"  Saints"  in  the  Romish  Church  are  deceased  christi- 
ans whom  the  Pope  has  declared  to  be  saints.  From 
the  register  of  these  "  saints"  the  names  in  the  almanac 
have  been  taken.  They  are  invoked  and  adored  for 
their  intercessions  with  God,  in  that  prayers  are 
directed  to  them  and  their  favor  is  sought  by  vows 
which  are  made  to  them.  It  is  believed  that  accept- 
ance with  God  is  obtained  more  readily  through  them 
and  their  intercessions  than  by  turning  to  Him  direct. 

The  holy  apostles,  as  well  as  the  angels,  refused  such 
adoration,  and  the  virgin  Mary  did  not  stand  above  her 
Son  (John  2:  4,  Matt.  12:  46-50),  but  like  every 
other  sinful  person  was  in  need  of  redemption  through 


lu  THE  heidelbp:rg  catechism. 

Him.  When  the  ceiitiirion  Cornelius  in  Cesarea  (Acts 
10:  2d,  26)  fell  down  before  Peter  and  would  thus 
adore  him,  he  said  :  "  Stand  up ;  I  myself  also  am  a 
man."  When  the  men  in  Lystra  would  have  done 
sacrifice  to  Paul  and  Barnabas,  they  rent  their  clothes 
aud  cried  among  the  people :  "  We  also  are  men  of 
like  passions  with  you."  Acts  14  :  15.  And  when  John 
(Rev.  22 :  8)  fell  down  before  the  feet  of  an  angel  to 
worship  him,  he  said :  "  See  thou  do  it  not :  for  I  am 
thy  fellow-servant,  and  of  thy  brethren  the  prophets, 
and  of  them  which  keep  the  sayings  of  this  book  :  wor- 
ship God."  We  read  on  the  contrary  in  the  gospels 
that  when  any  one  fell  down  at  the  feet  of  Jesus  to 
worship  Him,  even  in  the  days  of  His  humiliation,  He 
did  not  forbid  it,  because  such  adoration  was  befitting 
Him  as  the  Son  of  God.  There  is  only  one  mediator 
between  God  and  man  (1  Tim.  2:5),  and  one  inter- 
cessor with  the  Father  (1  John  2  :  1) — Jesus  alone, 
who  is  God's  only  begotten  Son  and  our  brother. 

That  the  intercession  of  believers  upon  earth  is  of 
some  help,  the  Scriptures  declare  (the  Canaanitish 
woman  for  her  daughter,  Matt.  15  :  22  ;  the  centurion 
at  Capernaum  for  his  servant,  Luke  7  :  3,  2  Cor.  1  :  10, 
11,  James  5  :  15),  but  to  invoke  the  dead  for  their 
intercession  with  God  we  have  neither  command  nor 
example  in  the  Scriptures.  We  are  indeed  exhorted 
by  the  Apostle  (Eph.  6 :  18)  that  we  are  to  make  sup- 
plication "  for  all  saints,"  i.  e.,  believing  Christians,  but 
it  is  nowhere  said  that  "  deceased"  saints  pray  for  us. 
When  in  the  time  of  the  Peformation  an  attempt  was 
made  in  Bohemia  to  bring  back  again  by  persuasion 
and  by  force  the  Protestants  into  the  Romish  Church, 
there  came  a  Protestant  tenant  to  the  manor-house  of 
his  Catholic  proprietor  to  ask  for  an  abatement  of  his 
rent,  because  his  crops  had  failed.  He  turned  to  the 
manager  and  chamberlain  of  the  lord,  but  was  turned 


THE  HEIDELBERG  CATECHISM.  115 

away  by  both  of  them.  When  he  was  about  to  go  away, 
the  nobleman  appeared  and  asked  him  what  he  was 
seeking.  The  man  tokl  him  his  need  and  desire,  and 
the  kind  lord  at  once  exempted  him  from  his  rent  for 
the  year.  At  the  same  time  the  lord  wished  to  make 
use  of  the  opportunity  to  draw  the  man  over  to  his 
church.  He  showed  him  the  pictures  of  the  saints 
which  hung  on  the  wall  in  the  vestibule  and  declared 
to  him  that  these  were  his  intercessors  with  God,  and 
that  if  the  tenant  would  turn  to  these,  he  could  be 
saved.  But  the  man  shook  his  head  and  said  :  "  I  have 
just  had  an  experience  which  does  not  encourage  me 
so  to  do.  When  I  sought  for  the  intercession  of  your 
servants,  I  was  turned  away ;  but  when  I  applied 
directly  to  my  proprietor,  you  were  kind  enough  to 
grant  my  request  immediately.  But  of  the  saints  I  do 
not  even  know  that  they  would  hear  me,  should  I  call 
upon  them." 

b)  "  Of  themselves."  This  refers  to  their  own  good 
works,  such  as  fasting,  almsgiving,  pilgrimages  and  every 
mortification  of  the  body,  by  which,  according  to  the 
doctrine  of  the  Romish  Church,  we  merit  heaven  or 
a  higher  place  in  heaven.  On  the  contrary,  God's 
word  declares  (Bom.  3:  28),  "Therefore  we  conclude 
that  a  man  is  justified  by  faith  without  the  deeds  of  the 
law."  One's  "  rank  in  heaven"  depends  solely  upon 
God's  will  and  pleasure.  Matt.  20 :  20-23. 

c)  "  Or  anywhere  else."  The  means  of  grace  of  the 
Romish  Church  include  also  the  mass  and  indulgences. 
The  offering  of  the  mass  by  the  priest  is  not  only  to 
benefit  those  who  participate  in  its  celebration  or  pay 
for  an  offering,  but  also  others  for  whom  masses 
may  be  read,  even  the  dead  (the  so-called  masses  for 
departed  souls),  enabling  them  the  sooner  to  pass  from 
purgatory  into  heaven.  According  to  the  doctrine  of 
the  Romish  Church  the  "  saints"  are  said  to  have  done 


ll(i  THE  HEIDELBERG  CATECHISM. 

more  good  woi'ks  than  tliey  need  for  tliemselves.  From 
this  is  said  to  liave  arisen  a  treasure  of  merits  of  the 
saints  which  the  pope  is  to  administer,  and  out  of  which 
he  may  distribute  among  his  own,  sufficient  merit  to 
cover  their  deficiencies  and  for  the  forgiveness  of  their 
sins.  This  comes  to  pass  in  the  so-called  indulgences, 
the  remission  of  sins  for  the  sake  of  the  superabundant 
merits  of  the  "  saints."  (Originally  indulgences  were 
only  the  remission  of  Church  penalties.)  Christ  is  not 
represented  to  us  by  God  as  a  "sacrifice  of  the  mass," 
the  so-called  bloodless  sacrifice,  but  (Rom.  3  :  25)  as  a 
propitiation  (means  of  redemption)  througn  faith  in  His 
blood  ;  and  we  (Rom.  o  :  24)  receive  the  forgiveness 
of  sins  without  any  merits  of  our  own  or  of  anyone  else, 
through  God's  grace,  through  the  redemption  that  is  in 
Christ  Jesus. 

3.  But  even  among  the  Protestants  there  are  many 
who  stumble  at  the  doctrine  that  Jesus  is  the  only  Savior. 

a)  He  who  believes  in  Jesus  and  refers  this  faith 
only  to  the  free  will  of  man,  must  also  ground  his  sal- 
vation through  Christ  in  its  ultimate  basis  upon  him- 
self. Over  against  this  idea  the  Apostle  Paul  ll  Cor. 
1  :  2(5-31)  represents  it  as  the  goal  of  God's  election  : 
that  no  flesh  should  glory  in  his  presence,  i.  e.,  that  no 
one  should  attribute  anything  of  his  salvation  to  him- 
self. 

b)  Whoever  believes  in  Jesus  and  through  God's 
grace  is  furnished  unto  good  works  (2  Tim.  3  :  17),  but 
makes  a  merit  of  the  same,  does  not  give  Jesus  the 
honor  as  the  only  Savior.  2  Cor.  3 :  5,  G. 

c)  Whoever  believes  in  Jesus,  but  regards  Him  only 
as  a  wise  teacher,  through  whose  moral  doctrine  one 
may  be  refined  into  a  pious  person,  and  thinks  that 
upon  the  ground  of  his  honorable  conduct  he  may  merit 
heaven,  holds  in  reality  himself  as  his  savior  and  Jesus 
only  as  his  guide,  but  not  as  the  only  Savior,   through 


THE  HEIDELBERG  CATECHISM  117 

whose  merit  alone  one  becomes  righteous  and  is  saved. 
Eom.  8 :  20. 

4.  All  such — in  the  Romish  as  well  as  in  the  Protest- 
ant Church — deny  indeed  Jesus  the  only  deliverer  and 
Savior,  "  though  they  boast  of  him  in  words."  For  to 
believe  in  Jesus  means :  to  trust  in  him  wholly  and 
alone  as  the  Savior.  Jer.  2  :  18, 1  Cor.  1 :  13,  Gal.  5  :  4. 

5.  There  are  only  two  possibilities  :  "  either  Jesus  is 
not  a  complete  Savior,"  which  the  Scriptures  deny  (Col. 
1  :  19,  20),  "or  that  they  who  by  a  true  faith  receive 
this  Savior,  must  find  all  things  in  him  necessary  to 
their  salvation."  John  10:   10,  Heb.  7:  25. 

Question  31 

Why  is  he  called  Christ,  that  is,  anointed  f 

Because  he  is  ordained  of  God  the  Father,  and  anointed  with  the 
Holy  Ghost  to  be  our  chief  Prophet  and  teacher  ;  who  has  fully  re- 
vealed to  us  the  secret  counsel  and  will  of  God  concerning  our  re- 
demption, and  to  be  our  only  High  Priest,  who,  by  the  one  sacrifice 
of  his  body,  has  redeemed  us,  and  makes  continual  intercession  with 
the  Father  for  us  ;  and  also  to  be  our  eternal  King,  who  governs  us 
by  his  word  and  Spirit,  and  who  defends  and  preserves  us  in  the  en- 
joyment of  that  salvation  he  has  purchased  for  us. 

I.  The  Name  Christ. 
1.  Christ  (from  the  Greek)  and  Messiah  (from  the 
Hebrew)  have  the  same  signification  :  the  anointed  one. 
It  is  the  official  name  of  the  Savior,  as  Jesus  is  His  per- 
sonal name.  Daniel  already  prophesies  (9  :  25,  26)  of 
"  Christ  (Messiah,  the  anointed),  the  Prince."  By  this 
name  He  is  spoken  of  by  the  angel  at  His  birth.  Luke 
2:11.  As  such  He  is  first  recognized  by  His  disciples. 
John  1  :  41.  As  such  Peter  confesses  Him  in  faith. 
Matt.  16:  16.  Whether  he  is  the  Messiah,  all  the  peo- 
ple desired  to  know.  John  10 :  24.  He  acknowledges 
Himself  as  such  with  an  oath  before  the  Sanhedrim. 
Matt.  26:  63,  64.  Jesus  said  unto  him  :  thou  sayestit 
{%.  e.,  I  affirm  I  am  Christ).     Also  iifter  His  resurrec- 


118  THE  HEIDELBERG  CATECHISM. 

tioii  He  testifieil  before  His  disciples  that  He  is  the 
Messiali,  Christ.  Luke  24:  26,  Acts  9:  22. 

2.  Christ  was  appointed,  i.  e.,  fore-ordained  by  God 
the  Father  from  eternity  as  Redeemer.  Prov.  8  :  23. 
"  I  (Eternal  Wisdom  or  the  eternal  word,  John  1:1, 
4,  9)  was  set  up  (fore-ordained,  appointed)  from  ever- 
lasting, from  the  beginning,  or  ever  the  earth  was." 

o.  He  was  anointed  by  God  the  Father,  i.  e.,  endowed 
with  the  Holy  Ghost.  As  the  Son  of  God  He  is  from 
eternity  one  with  the  Holy  Ghost  ;  as  man  He  was 
visibly  anointed  with  the  Holy  Ghost  by  God  the 
Father,  when  He  entered  upon  His  ministry,  through 
the  baptism  of  John  in  the  Jordan.  John  testified  and 
said  :  I  saw  the  Spirit  descending  .  .  .  and  it  abode 
upon  Him.  John  1  :  32,  34.  Christ  Himself  attested 
it.  Luke  4  :  18.  The  apostles  bore  witness  to  it.  Acts 
4 :  27  ;  10 :  38,  Heb.  1 :  9. 

4.  In  the  old  covenant  the  following  were  called 
anointed  of  God,  because  they  were  anointed  with  oil 
for  their  office  : 

a)  The  prophets,  e.  ^.,  Elisha  (1  Kings  19  :  16).  Ps. 
lOo:  15  :  Touch  not  mine  anointed,  and  do  my  prophets 
no  harm.  ("Anointed"  signifies  the  same  here  as 
"  prophet.") 

b)  The  high  priests.  Ex.  30 :  30,  Lev.  8 :  12. 

c)  The  kings,  e.  ^.,  Saul  (1  Sam.  10:  1),  David  (1 
Sam.  16:  2,  3,  13),  Solomon  (1  Kings  1  :  39). 

5.  This  anointing  was  with  oil,  which  wms  poured 
upon  the  head.  The  oil  which  was  rubbed  into  the 
body  in  the  orient  in  order  to  make  the  limbs  supple 
and  strong  for  work  as  well  as  for  battle,  was  used  as  an 
emblem  in  the  anointing  of  the  prophets,  high  priests 
and  kings.  Sucii  an  external  anointing  with  oil  was  to 
be  to  them  an  assurance  that  they  were  regularly  called 
to  their  office  by  God,  and  that  God  favored  them  with 
the  needful  gifts  of  His  Spirit,  of  which  the  oil  was  an 


THE  HEIDELBERG  CATECHISM.  119 

emblem,  and  prepared  them  for  the  administration  of 
their  office.  Christ  was  not  anointed  with  the  oil,  the 
emblem,  but  with  the  Holy  Ghost  Himself  in  a  visible 
manner  at  His  baptism,  and  not  throu,2:h  men,  but  di- 
rectly by  God  the  Father.  Matt.  3 :  iV. 

II.  The  Threefold  Office  of  Christ. 

The  threefold  office  to  which  Christ  was  appointed 
and  anointed  by  God  the  Father,  consists  in  the  office 
of:  1.  Prophet  or  Teacher,  2.  High  Priest  or  Mediator, 
and  3.  King  or  Ruler.  The  Savior  not  only  filled  these 
offices  in  His  work  upon  eartli,  but  His  activity  in  these 
three  directions  still  continues. 

A.  The  Office  of  Prophet  or  Teacher. 

1.  The  prophets  of  the  old  covenant  were  men  who 
were  immediately  called  by  God  and  were  guided  by  the 
Holy  Ghost,  to  preach  repentance  to  the  people  of  God, 
to  reform  them  in  worship  and  conduct,  to  reveal  hidden 
and  future  events,  and  especially  to  prophesy  of  the 
future  Redeemer.  In  attestation  of  their  mission  God 
had  given  them  the  power  to  perforin  signs  and  won- 
ders. Jer.  1  :  7,  2  Peter  1  :  21.  Signs  and  wonders  as 
attestations  of  His  divine  mission  for  the  benefit  of 
Moses  himself  (Ex.  3  :  12),  and  for  the  benefit  of  the 
people  (Ex.  3:  4,  5,  8). 

2.  Christ  is  the  prophet  who  was  foretold  by  Moses 
(Deut.  18  :  15),  As  such  He  is  designated  by  God  the 
Father,  Matt.  17  :  5  ;  recognized  by  the  people,  John 
6 :  14 ;  and  confessed  by  the  apostles.  Acts  3  :  22. 

3.  Christ  is  our  chief  prophet  and  teacher  because  He 
has  fully  revealed  to  us  the  secret  (hidden)  counsel  and 
will  of  God  (which  no  one  could  know  of  himself)  con- 
cerning our  redemption  (that  we  can  be  saved  only 
through  Jesus  Ckrist)— Col.  1  :  20  :  "The  mystery 
which  hath  been  hid  from  ages  and    from  generations, 


120  THE  HE[DELBKRG  CATPX'HISM. 

but   now    is    made   manifest   to    liis   saints."     On    this 
account  He  stands  above  all  })rophets. 

a)  The  prophets  revealed  the  secret  counsel  of  God 
only  in  parts,  as  much  as  was  given  to  them  by  God. 
Dan.  12:  9,  Matt,  lo:  17.  But  Christ  hath  declared 
all  things.  John  1:   LS  ;   lo:  15. 

b)  All  the  prophets  pi-ophesied  of  Christ.  Acts  10: 
43. 

c)  All  the  prophets  prophesied  through  Christ.  1 
Peter  1  :   11. 

4.  Christ  performed  His  prophetic  or  teaching  office  : 

a)  Thi'ougli  His  teaching  ;  He  taught  the  law  (ser- 
mon on  the  mount,  Matt.  5-7),  preached  repentance, 
and  proclaimed  the  kingdom  of  God  (Mark  1  :  15). 
Of  the  kingdom  of  God  He  spoke  mostly  in  parables, 
the  material  of  which  He  selected  from  creation  or  the 
experiences  of  men  to  declare  the  nature  and  the  mys- 
teries of  the  kingdom  of  heaven,  e.  (/.,  Matt.  13  :  35, 
Luke  15.  While  through  these  the  kingdom  of  God 
was  to  be  revealed  to  His  discijdes,  it  was  to  be  hidden 
from  unbelievers.  Matt.  13  :  11. 

b)  Through  the  cleansing  of  the  temple,  at  the  begin- 
ning of  His  pi'ophetic  office,  John  2  :  13-17,  and  at  the 
end  of  it.  Matt.  21  :  11-13. 

c)  Through  His  prophecies  concei-ning  the  destruc- 
tion of  Jerusalem,  the  end  of  the  world,  and  the  future 
of  the  kingdom  of  God.  Matt.  24. 

d)  Through  His  life.  John  4:  34;  8:  12,  4(1,  1 
Peter  2:  21. 

e)  Through  His  miracles,  which  served  at  the  same 
time  as  an  attestation  of  His  divine  mission.  Matt.  11  : 
2-6,  John  14:  11;  10:  25,  38;  3:  2,  Luke  24:  ll>. 
The  miracles  of  Christ  included  :  1.  The  healing  of  all 
manner  of  sickness  (all  kinds  of  diseases  and  sickness 
among  the  people,  Matt.  4 :  23 ;  and  those  who  were 
under  the  power  of  the  devil,  the  possessed.  Acts   10: 


THE  HEIDELBERG  CATECHISM.  121 

38)  either  by  toucli,  e.  y.,  the  lepers,  Matt.  8:8;  or  by  a 
mere  word,  e.  (j.,  blind  Eartimaeus,  Mark  10  :  52  ;  or  at 
a  distance,  e.  g.,  the  dauohter  of  the  Caiiaaiiitish  v;onian, 
Matt.  15:  28.     2.  Raisuig  of  the  dead,  of  which  three 
instances  are  reported  in  the  gospels  :  Jairus's  daughter 
who  had  just  died,  Matt.  1) :    18;    the   widow's    son   at 
Nain,  whom  they  were  already  bearing   to   the   grave, 
Luke  7 :  12;  Lazarus    at    Betliany,    who    had  already 
lain  four  days  in  the  grave,  John  11 :  o\).     o.  Miracles 
of  power,      elohn    2:    11:    He    manifested    forth    His 
glory,  i.  e.,  His  power  over  the  creation,  e._^.,  the  chang- 
ing of  water  into  wine   at  Cana  (John   2:    1-10),    the 
feeding  of  the  thousands  in  the  desert  with  a  few  loaves 
(Matt.  14  :  14-21  ;   Mark  8  :  1-9),  walking  upon  the  sea 
(Matt.  14  :  25),  the  stillin«/  of  the  tempest  (Mark  4  :  31)), 
the  withering  of  the  fig  tree  (Matt.  21 :  19).      On   the 
contrary  Christ  never  performed   a   miracle   for   mere 
show,  and  when  solicited  so  to  do  by  Satan    (Matt.  4  : 
5-7)  and  the  Pharisees    (Mark  8 :    11,   12),   positively 
refused  to  gratify  them. 

/)  To  the  end  of  the  world,  through  the  teaching 
office  instituted  by  Him.  Matt.  28 :  19,  Luke  10 :  16, 
2  Cor.  5:  20,  Eph.  4 :  11. 

B.  The  Office  of  High  Priest  or  Mediator. 

1.  The  function  of  priest  under  the  old  covenant  was 
to  offer  sacrifices  and  to  represent  the  people  before  God. 
The  high  priest's  duty  was  to  make  an  offering  for  the 
sins  of  all  the  people  once  a  year  on  the  great  day  of 
atonement,  after  he  had  made  a  sacrifice  for  his  own 
sins,  and  with  the  blood  of  tlie  victim  to  go  into  the  holy 
of  holies,  which  he  alone  was  allowed  to  enter,  in  order 
to  sprinkle  with  the  blood  the  mercy  seat  (the  lid  of  the 
ark  of  the  covenant).  Lev.  16.  Further,  the  high 
priest  carried  upon  his  breast  the  Urim  and  Thummim 
("  light  and  truth")  as  a  breastplate  or  "  badge  of  office," 
15 


122  THE  HEIDELBERG  CATECHISM. 

made  of  gold  aiul  decorated  with  precious  stones  (Ex. 
28  :  15-30),  on  which  were  inscribed  the  names  of  the 
twelve  tribes  of  Israel,  that  he  might  "bear  the  judg- 
ment of  the  children  of  Israel  upon  his  heart  continu- 
ally" and  remember  them  with  intercession  before  the 
Lord.  Lastly,  it  was  the  duty  of  the  high  priest  to  bless 
the  people  with  uplifted  hands.  Lev.  9:  22.  (Aaron's 
blessing,  Num.  6:  22-27.) 

2.  Christ  is  the  High  Priest  of  the  new  covenant,  of 
which  the  high  priest  of  the  old  covenant  was  a  type. 
Heb.  3 :  1  ;  4  :  14.     He  fulfills  His  high  priestly  ofhce  : 

a)  In  that  He  redeemed  us  with  the  one  sacrifice  of 
His  body.  Heb.  10 :  10,  Eph.  5 :  2,  1  Peter  2 :  24. 

b)  In  that  He  represents  us  at  all  times  with  His 
intercession  before  the  Father.  The  high  priestly 
praver,  John  17,  Luke  23 :  34,  1  John  2 :  1,  Rom.  8  : 
34,  Heb.  7:  25. 

c)  In  that  He  blesses  His  own.  And  His  blessing  is 
not  a  mere  wish,  but  a  real  imparting  of  2;ood.  Mark 
10  :  16,  Luke  24 :  50,  Eph.  1:3. 

3.  Christ  as  the  High  Priest  of  the  new  covenant  is 
greater  than  the  one  of  the  old  covenant.  Let  us  com- 
pare the  two  : 

a)  The  high  priest  of  the  old  covenant  was  a  sinful 
man  who  had  to  make  a  sacrifice  first  for  his  own  sins — 
Christ  the  holy  one  of  God  was  without  sin.  Heb.  7  :  27. 

b)  The  former  offered  an  animal  -Christ  offered 
Himself.  Heb.  13:  12. 

c)  The  former  entered  the  earthly  holy  of  holies — 
Christ  the  heavenly.  Heb.  9  :  12. 

d)  The  former  had  to  repeat  the  sacrifice  every  year 
— Christ  "  was  once  offered  to  bear  the  sins  of  many." 
Heb.  9 :  28. 

e)  The  former  offered  sacrifices  only  for  the  sins  of 
Israel — Christ  is  the  propitiation  for  the  sins  of  the 
whole  world  (of  all  men,  in  all   the  world  and   in   all 


THE  HEIDELBERG  CATECHISM.  123 

tiinesj  who  shall  be  saved  through  Him.  1  John  2 :  2. 
/)  The  former  was  mortal  and  had  successors  in 
office — Christ  ever  liveth  and  hath  established  an  eter- 
nal redemption  ;  therefore  He  is  our  only  High  Priest. 
Heb.  7  :  21,  23,  24  :  "  Thou  art  a  priest  forever  after  the 
order  of  Melchisedec."  (Ps.  110:  4).  "They  truly 
were  many  priests  because  they  were  not  suffered  to  con- 
tinue by  reason  of  death  :  but  this  man,  because  he  con- 
tinueth  ever,  hath  an  unchangeable  priesthood."  (Heb. 
7:  24). 

C.  The  Office  of  King  or  Ruler. 

1.  A  king  is  a  ruler  by  the  grace  of  God,  who  is  set 
over  a  kingdom  in  which  he  governs  his  subjects  by 
law,  and  which  he  defends  against  enemies  by  arms. 

2.  Christ  is  our  eternal  King, 

a)  He  is  appointed  by  God.  Ps.  2 :  6. 

b)  He  has  a  kingdom,  the  "  Kingdom  of  God,"  or 
the  "  Kingdom  of  heaven."  John  18 :  36,  37. 

c)  He  ascended  His  kingly  throne  at  His  ascension 
and  proclaimed  His  government.  Matt.  28  :  18,  Eph. 
1 :  20-22. 

d)  His  subjects  are  His  believing  children.  Ps. 
110:  3,  Eph.  1:  22. 

e)  The  limits  of  His  kingdom  are  the  ends  of  the 
earth.  Acts  1  :  8,  Ps.  93:  1. 

/)  He  is  at  all  times  the  "Augmenter  (Mehrer  des 
Reichs)  of  the  Kingdom,"  which  He  wins  not  by  force 
of  arms,  but  by  the  word  of  His  mouth.  Isa.  60 :  5, 
Acts  2  :  47,  Eev.  7  :  9,  Matt.  28  ;  19,  Isa.  53  :  12. 

ff)  The  duration  of  His  reign  is  eternal,  Ps,  93  :  2, 
Luke  1  :  33,  Rev.  11 :  15;  17  :  14. 

3.  Christ  administers  His  kingly  office  in  three  direc- 
tions : 

a)  He  governs  us  1)  By  His  word  (law  and  gospel), 
in  which  He  reveals  His  will.  (The  sermon  on  the 
mount  is  the  law  of  the  kingdom),  Ps.  110:    2,   John 


124  THE  HEIDELBERG  CATECHISM. 

14  :  23,  Heb.  4:12.  2)  By  His  spirit,  through  which 
He  gives  to  us  the  strength  to  fulfill  His  will.  Ps.  143: 
10,  John  16:  13. 

b)  He  protects  us  in  the  purchased  redemption  against 
enemies  who  would  rob  us  of  the  same,  i.  e.,  the  devil, 
the  world  and  our  own  flesh.  Ps.  110 :  2,  Rom.  16:  20, 
Matt.  16:  18,  John  10:  28. 

c)  He  ujiholds  us,  for  he  constantly  renews  our 
strength  and  secures  us  against  apostasy.  Ps.  71 :  16, 
Isa.  40:  31,  Rom.  8 :  37,  1  Cor.  1 :  8. 

m.  The  Advantage  of  the  Threefold  Office  of  Christ. 

1.  What  Christ  has  done  for  us  in  the  exercise  of  His 
threefold  office  may  be  summarized  as  follows :  As 
prophet  he  revealed  in  His  teaching  office  the  way  of 
salvation ;  as  High  Priest  by  His  obedience  in  His 
mediatorial  work  He  secured  our  salvation  ;  as  King 
since  His  exaltation  in  His  kingdom  He  communicates 
salvation. 

2.  To  this  corresponds  what  Christ  accomplishes  in 
us  by  the  exercise  of  His  threefold  office.  Through  His 
activity  in  His  prophetic  office  our  understanding  is 
enlightened  ;  by  means  of  His  high  priesthood  our  con- 
science is  set  at  rest ;  by  His  kingly  reign  our  will  is 
sanctified. 

Question  32 

But  why  art  thou  called  a  Vhridiati'^ 

Because  I  am  a  member  of  Christ  by  faith,  and  thus  am  partaker 
of  His  anointicg,  that  so  I  may  coufess  His  name,  and  present  myself 
a  living  sacrifice  of  thankfulness  to  Him,  and  also,  that  with  a  free 
and  good  conscience  I  may  fight  against  sin  and  satan  in  this  life, 
and  afterwards  reign  with  Him  eternally,  over  all  creatures. 

I.  Of  the  Name  and  State  of  Christians. 

1.  Christ  called  His  own,  "  disciples,"  "  friends"  and 
''brethren."  John  13:  35;  15:  14;  20:   17. 

2.  The  first  Ciiristians  called  themselves  "  disciples," 


THE  HEIDELBERG  CATECHISM.  125 

i.  e.,  learners,  viz.,  Christ's  learners,  or  "  brothers"  (and 
**  sisters"),  or  "  saints,"  i.  e.,  sanctified,  sejjarated  from 
the  world  and  appointed  to  salvation.  Acts  6  :  7  ;  9  • 
30,  Jas.  2  :  15,  Eph.  6  :  18. 

3.  At  Antioch  in  Asia  Minor  the  name  Christians,  i. 
e.,  adherents  of  Christ,  was  first  used  as  a  term  of 
reproach,  as  the  Reformed  are  sometimes  called  Zwino-- 
lians  or  Calvinists.  The  Christians  themselves,  in  view 
of  their  glorified  head,  Cnrist  Jesus,  the  Lord  of  lords, 
and  Kino-  of  kings,  were  pleased  to  accept  this  name  as 
a  name  of'honor.  Acts  11 :  26.  The  name  '•  Christian" 
occurs  in  the  apostolic  letters  only  in  1  Peter  4  :  16. 

4.  "  Christian,"  the  same  as  the  word  Christ,   means 
an  anointed  one,  filled,  as  it  were,  by   the  Holy  Ghost, 
who  is  also  the  spirit  of  Christ.  Gal.  4  :  6,  2  Cor  1  •  21 
22,  1  John  2  :  20. 

5.  Baptism  alone  does  not  yet  constitute  living  attach- 
ment to  Christ,  but  one  becomes  a  partaker  of  His 
anointing  when  one  is  "  a  member  of  Christ  by  faith." 
Holy  baptism  is  a  seal  of  the  covenant  for  those  only 
who  are  engrafted  into  Christ  by  faith,  and  belong  to 
the  covenant  of  grace.  Mark  16:  16:  "He  that  be- 
lie veth  and  is  baptized  shall  be  saved ;  but  he  that 
believeth  not  shall  be  damned"  (although  he  is  bap- 
tized). As  the  living  branches  (John  15)  upon  the  vine 
have  the  same  sap  coursing  through  them,  and  all  the 
living  members  of  a  body  the  same  blood,  so  all  living 
Christians  are  filled  by  one  Spirit,  i.  e.,  the  Holy  Ghost, 
the  Spirit  of  Christ.  Eph.  3  :  17,  1  Cor.  12  :  27,  Eph. 
5:  30. 

6.  Our  anointing  is  the  same  as  that  of  Christ,  i.  e., 
by  one  and  the  same  Holy  Ghost.  1  Cor.  6  :  17.  We 
differ  from  Christ  in  the  measure  of  the  anointing  by 
the  Holy  Ghost,  in  that  He  received  the  Spirit  without 
measure  (John  3  :  34),  but  we  receive  the  same  from 
Him  (John  15:  26),  and  each  one  in  such  measure  as 
it  pleases  the  Lord.   (I  Cor.  12  :  11,  Eph.  4:7). 


126  THE  HEIDELBERG  CATECHISM. 

7.  Ajiparent  Christians  ami  true  Christians  are  to 
be  distinguished  : 

a)  Those  who  are  only  apparently  Christians  are  such 
as  have  (2  Tim.  )] :  5)  the  form  of  a  godly  life,  but 
deny  the  power  thereof. 

b)  True  Christians  must  be  in  Christ,  and  must  be 
conformed  to  His  image  in  word  and  deed.  2  Tim.  2  :  19. 

II.  Of  the  Threefold  Office  of  Christians. 

Through  the  anointing  of  Christ  which  we  receive, 
we  are  not  merely  united  with  His  person,  but  are  also 
called  to  a  corresponding  threefold  office,  for  the  fulfill- 
ing of  which  the  Holy  Ghost  furnishes  us  by  His  gifts. 
This  kingly,  priestly  and  prophetic  calling  is  expressed 
in  1  Peter  2 :  9 :  *'  But  ye  are  a  chosen  generation,  a 
royal  priesthood,  an  holy  nation,  a  peculiar  people  ;  that 
ye  (as  prophets)  should  show  forth  the  praises  of  him 
who  hath  called  you  out  of  darkness  into  his  marvelous 

light." 

A.  The  Office  of  Teacher. 

"  That  so  I  may  confess  His  name." 

1.  To  confess  the  name  of  Christ  means  (in  the  nar- 
rower sense)  to  acknowledge  before  every  one  that  I  be- 
lieve in  Jesus  Christ  as  my  only  Savior,  and  that  I  am 
His  own  in  body  and  soul,  both  in  life  and  in  death. 
But  this  coufession  presupposes  a  correct  knowledge,  and 
authenticates  itself  in  a  holy  walk  and  an  effort  to  spread 
and  defend  divine  truth.  In  the  wider  sense  confession 
of  the  name  of  Christ  includes  also  walking  in  the  spirit 
of  Christ.  Matt.  10:  32,  Bom.  10:  10,  1  Peter  2:  12, 
2  Tim.  2:2. 

2.  The  opposite  of  confession  is  denial,  through  the 
fear  and  favor  of  man,  i.  e.,  to  deny  that  one  knows 
Jesus  Christ,  and  believes  in  Him,  for  the  purpose  of 
escaping  an  external  disadvantage,  or  of  securing  an 
external  advantage.     The  name  of  Christ  is  also  denied 


THE  HEIDELBERG  CATECHISM.  127 

when  one  confesses  Him  in  vvords,  but  dishonors  Him 
by  an  unholy  life.  Matt.  10:  oo.  Peter  in  the  palace 
of  the  High  Priest  is  an  example.  Matt.  26:  GU-75. 
Hearty  repentance  before  God  and  man  is  the  only  way 
for  one  who  has  denied  Christ  to  recover  again  from  his 
fall. 

B.  The  Office  of  Priest. 

"And  present  myself  a  living  sacrifice  of  thankful- 
ness." 

1.  Christ  as  Higli  Priest  gave  His  life  unto  death  as 
an  atoning  sacrifice  for  me ;  in  return  for  this  I  am  to 
mortify  my  flesh  and  dedicate  my  whole  life  as  a  thank- 
offering  to  His  honor.  1  Peter  2  :  5.  Rom.  12  :  1 : 
"  I  beseech  you,  therefore,  brethren,  by  the  mercies  of 
God  (for  the  sake  of  the  mercy  of  God  experienced  in 
the  sacrifice  of  Christ),  that  ye  present  (offer  up)  your 
bodies  a  living  sacrifice,  holy,  acceptable  unto  God,  which 
is  your  reasonable  service." 

2.  Of  the  nature  of  such  a  thank-offering  are: 

a)  The  entire  surrender  of  the  heart  with  all  its 
desires  and  inclinations.  Gen.  22  :  2.  Under  a  picture 
of  Calvin  in  which  he  holds  a  heart  in  his  hand,  are 
written  these  words  of  his  :  "  I  offer  my  bleeding  heart 
as  an  offering  to  God." 

b)  Prayer.  Ps.  119  :   108,  Heb.  13  :  15. 

c)  Gifts  of  love  and  charity.  In  Phil.  4  :  18,  the 
apostle  Paul  calls  those  gifts  of  love  that  were  sent  to 
him  from  Philippi  "  a  sacrifice  acceptable,  well-pleasing 
to  God."  Heb.  13  :  16. 

3.  Ursinus.  "  Our  priesthood  consists  in  this,  that  we 
offer  unto  God  acceptable  sacrifices  of  thanksgiving, 
sanctified  by  the  offering  of  Christ,"  which  includes, 
a)  Ourselves,  in  that  we  mortify  our  old  man  and  offer 
our  members  unto  God  as  instruments  of  righteous- 
ness ;  b)  Our  prayers ;  c)  Our  alms ;  d)  The  confes- 
sion of  the   Gospel   (Rom.  15 :   16 :  "  ministering  the 


128  THE  HEIDELBERG  CATECHrSM". 

gosj3el  of  God,  i  e.,  proclMiiiiiiii;-  it  to  the  Gentiles); 
e)  Bearinjj;  our  cross  and  the  sufferings  which  God  sends 
upon  us  (Phil.  2  :  17  :  "  Yea,  and  if' I  be  offered  upon 
tlie  saei'ifiee  antl  service  of  your  faith,  I  joy  and  rejoice 
witli  you  all"  ;  2  Tim.  4  :  G  :  "  For  I  am  now  ready  to 
be  offered  and  the  time  of  my  departure  is  at  hand"). 

4.  The  doctrine  of  the  general  priesthood  of  true 
Christians  is  based  specially  upon  the  passage  in  1  Peter 
2  :  1),  10  :  "  Ye  are  a  royal  priesthood  ....  which  are 
now  the  people  of  God."  By  this  we  are  to  understand 
that  we  need  no  human  priest  as  mediator  between  us 
and  God,  as  in  the  old  covenant,  but  have  free  access  to 
God  in  Christ.  Tiiis  teaching  is  contrar\^,  on  the  one 
hand,  to  the  arrangement  of  a  priesthood  (hierarchy)  in 
the  papacy,  after  the  pattern  of  the  Old  Testament  and 
Levitical  priesthood  ;  and,  on  the  other  hand,  it  does  not 
justify  the  practice  of  modern  Protestantism,  which 
allows  all  members  of  the  church  without  distinction, 
even  the  unbelieving  and  unchurclily,  the  same  right  of 
co-operation  in  the  appointment  of  church  officers  and 
the  direction  of  church  affairs. 

C.  Tlie  Office  of  King. 

"  That  with  a  free  and  good  conscience  I  may  fight 
against  sin  and  satan  in  this  life,  and  afterwards  reign 
with  Him  eternally  over  all  creatures." 

1.  The  exercise  of  our  kingly  office  is  distinguished 
as  to  time  and  manner :  a)  in  this  life — fight,  and  b) 
afterwards  eternally — reign. 

2.  A  king  is  one  who  conducts  righteous  wars  against 
his  enemies.  In  accordance  with  our  kingly  Christian 
calling,  we  fight  against  our  bitterest  enemies  : 

a)  Sin,  which  would  again  bring  us  into  bondage, 
Rom.  6  :  12,  13,  1  Tim.  1  :  18,  1  Cor.  9 :  27. 

b)  The  world,  which  on  account  of  our  confession  of 
Christ,  bears  ill-will  toward  us,  or  would  draw  us  over 
to  itself   2  Tim.  2 :  3,  2  Cor.  6:  7,  Rom.  12:  2. 


-THE  HEIDELBERG  CATECHISM.  129 

rd)  'Thedevil,  who  presses  us  hard  with  temptations 
of  all  kinds  to  cause  us  to  fall ;  at  one  time  he  allures 
and  entices,  in  connection  with  which  he  puts  on  the 
appearance  of  an  angel  of  light  (2  Cor.  11:  14),  at 
another  he  threatens  and  terrifies.  Eph.  6:  11,  12, 
James  4  :  7,  1  Peter,  5 :  8,  9. 

^3.  A  warrior  who  would  fight  with  fettered  hands 
and  feet  could  not  accomplish  anything  ;  therefore  we 
must  also  fight  "  with  a  free  and  good  conscience,"  if  we 
would  conquer,  free  from  the  fetters  of  sin  and  guilt,  i. 
e.,  we  must  have  forgiveness  of  sin,  that  we  may  have 
strength  and  courage  for  the  conflict. 

4.  The  conflict  must  be  carried  forward  with  the  right 
weapons  and  in  the  right  manner. 

a)  The  armor  of  a  soldier  of  Jesus  Christ  is  described 
in  Eph.  6:  10-18.  The  weapons  of  protection  or 
defense  are  truth,  righteousness,  peace,  faith  and  assur- 
ance of  salvation.  The  weapon  of  offense  or  attack  is 
the  word  of  God.  Believing  prayer  serves  for  protec- 
tion and  attack. 

b)  We  are  appointed  to  a  spiritual  conflict,  and  it 
must  therefore  be  carried  forward  in  a  spiritual  man- 
ner. 2  Cor.  10:  3,  4,  2  Tim.  2  :  5,  1  Cor.  9:  26. 

5.  The  numerous  victories  which  by  the  grace  of  God 
are  granted  to  true  Christians  in  these  conflicts,  not- 
withstanding their  own  helplessness,  are  followed  by 
final  triumph  :  "  Reign  with  him  eternally  over  all 
creatures."  Only  he  who  has  fought  here  in  Christ, 
will  reign  with  Him  there,  i.  e.,  become  a  partaker  of 
His  glory.  2  Tim.  2 :  12,  Rev.  3  :  21 :  "To  him  that 
overcometh  will  I  grant  to  sit  with  me  in  my  throne 
"  To  this  dominion  belongs  also  the  par- 
ticipation on  the  j)art  of  true  Christians  in  the  final 
judgment  of  the  world  of  ungodly  men  and   of  fallen 

.  angels.  1  Cor.  6  :  2,  3. 

6.  The  reign  with  Christ  will  be  a  much  higher  and 


130  THE  HEIDELBERG  CATECHISM. 

more  comprehensive  one  than  tlie  doniinion  over  the 
earth  which  God  granted  originally  to  Adam.  Gen. 
1:  28. 

Question  33. 

W/ti/  «'••<  Chrbt  called  the  only  begotten  Son  of  God,  since  ive  are 
also  the  children  of  Godf 

Because  Christ  alone  is  the  eternal  and  natural  Son  of  God ;  but 
we  are  children  adopted  of  God,  by  grace,  for  his  sake. 

If  Christ  in  His  essence  is  eqnal"  with  God,  He  is 
true  God.  Therefore  Question  3o  treats  of  the  true 
Divinity  of  Jesus  Christ. 

I.  Why  Christ  is  Called  the  Son  of  God. 

1.  By  the  expression  "  Son  of  God"  is  indicated  the 
relation  of  our  Savior  Jesus  Christ  to  God.  When  we 
speak  of  divine  things  in  human  language,  we  can  do 
so  only  by  approximate  comparisons  with  human  rela- 
tions, because  human  speech  lacks  the  corresponding- 
terms  requisite  to  the  full  expression  of  the  divine. 
Human  offspring  is  of  the  same  nature  as  the  parent 
from  which  it  is  descended,  so  the  expression  "  Son  of 
God"  is  intended  to  convey  the  idea  that  Jesus  Christ 
is  of  the  essence  of  God  and,  therefore,  God.  From 
the  divine  relation,  however,  is  excluded  every  distinct 
tion  of  time  and  of  rank  such  as  pertains  to  the  rela- 
tion of  an  earthly  son  to  his  father.  It  is  for  us  in 
reality  a  divine  mystery,  even  in  revelation,  whieh  we 
can  neither  fathom  in  our  thinking  nor  express  in 
words.  Ps.  139  :  6. 

2.  In  the  Scriptures  Christ  is  spoken  of  as  the  Son 
of  God. 

a)  God  Himself  calls  Him  His  Son.  Mark  1 :  11 ; 
9:  7. 

b)  The  devil  knows  and  acknowledges  Him  as  God's 
Son.  Matt.  4 :  3,  6. 


THE  HEIDELBERG  CATECHISM.  '^£^         131 

c)  His  disciples  acknowledge  and  confess  Him  as 
God's  Son.  John  1 :  41),  Matt.  16:   1(5,  John  11  :  27. 

d)  Christ  Himself  speaks  of  Himself  as  the  Son  of 
God.  John  3:  16;  10:  36,  Mark  14:  62. 

The  Jews  well  understood  what  was  signified  by 
Jesus  calling  God  His  Father,  and  Himself  God's  Son. 
John5:  i8.  (Compare  John  10:  33.)  So  also  the 
High  Priest,  Caiaphas,  when  solemnly  assured  of  Jesus 
that  He  was  the  Son  of  God.  Mark  14 :  63,  64. 

3.  Christ  is  the  only  begotten  Son  of  God,  i.  e.,  He 
is  begotten  of  God,  not  created,  and  is  the  only  one  of 
His  Being,  beside  Him  no  other;  therefore,  in  this 
unique  sense  Christ  alone  is  called  the  Son  of  God. 
"Sou  of  God"  is  for  Him,  not,  as  it  were,  a  mere  title 
of  eminent  distinction  as  a  man,  but  as  the  only  begot- 
ten Son  of  God,  expresses  most  strictly  His  essential 
divine  relation.  This  is  set  forth  already  in  the 
prophecies,  Ps.  2 :  7—"  The  Lord  hath  said  unto  me. 
Thou  art  my  Son;  this  day  have  I  begotten  thee." 
John  1 :  14,  1  John  4  :  9,  Col.  1 :  15:  "  Firstborn  of 
every  creature."  (Here  the  word  "born"  stands  in 
sharp  contrast  with  "  creatures,"  i.  e.,  everything  cre- 
ated, and   "  before   creation"  means    from    before    the 

•  beginning  of  time,  i.  e.,  from  eternity.) 

4.  Christ  is  the  eternal  Son  of  God. 

a)  He  is  from  eternity.  John  1 :  1,  2.  The  Son  of 
God  is  called  the  Word,  because  the  Father  reveals 
Himself  Through  Him.  (Compare  verse  18.)  "In 
the  beginning,''  i.  e.,  when  the  world  began  and  before 
any  created  thing  was  in  existence.  Then  already  the 
Son  of  God  existed.  He  did  not  come  into  being  with 
the  beginning  of  all  things,  and  He  was  God,  i.  e.,  of 
the  divine  essence  from  eternity.  1  John  1  :  1,  2,  John 
14 :  6,  Col.  1 :  17. 

b)  He  is  also  the  Son  of  God  to  eternity.  Heb.  13:8, 
Eev.  22  :  13. 


132  THE  HEIDELBERG  CATECHISM. 

5.  Christ  is  the  "  natural"  Son  of  God,  i.  e.,  like  unto 
God  the  Father  in  essence  (nature)  and  in  glory.  The 
word  *'  ni\tural"  is  of  the  same  significance  as  "  his 
own"  in  Rom.  8 :  32  :  "  He  that  spared  not  His  own 
Son."  John  5  :  26 ;  10:  30;  14:  U,  11,  Col.  2:  9. 

6.  The  divinity  of  Christ  is  clearly  proved  by  the 
fact  that  in  the  Scriptures  there  are  attributed  to  the 
Kedeemer : 

a)  Divine  names.  Isa.  9  :  6,  John  20  :  28,  Acts  20 : 
28,  Rev.  o :  9,  Rom.  9  :  5,  1  John  5 :  20,  Rev.  1  :  8. 

Jesus  Christ  is  spoken  of  by  the  Apostles  with  evi- 
dent preference  as  "  the  Lord."  With  the  same  word 
they  express  God's  name  Jehovah  in  the  passages  which 
they  translated  from  Hebrew  into  Greek,  as  had  already 
been  done  by  the  Septuagint  (the  seventy  "  interpre- 
ters," who  by  arrangement  of  King  Ptolemy  Philadel- 
phus  translated  the  Old  Testament  from  Hebrew  into 
Greek  at  Alexandria  in  the  third  century  B.  C). 

The  apostles  also  refer  without  further  explanation 
the  word  "  Jehovah"  to  Christ. 

b)  Divine  perfections  or  attributes  : 

1.  Omniscience.  John  1  :  48 ;  2  :  25 ;  21 :  17.  2. 
Omnipresence.  Matt.  28:  20;  18:  20.  3.  Omnipo- 
tence. Matt.  11:  27,  John  5:  17,  Matt.  28:  18,  Col. 
1:  16,  17.  4.  Eternity.  Micha  5:  2,  John  8 :  58 : 
17  :  5.     5.  Unchangeableness.  Heb.  13 :  8. 

c)  Divine  works.  1.  The  creation  and  preservation 
of  the  world.  John  1  :  3,  Heb.  1 :  3.  2.  Election. 
John  15  :  16,  Acts  9  :  15.  3.  The  creation  of  the  new 
life  in  man.  John  6 :  47.  4.  The  power  to  forgive 
sins.  Mark  2 :  7,  10.  5.  The  raising  of  the  dead. 
John  5  :  21,  28,  29.  6.  The  holding  of  the  final  judg- 
ment. John  5  :  22,  Acts  10 :  42. 

d)  Divine  honors.  John  5:  23,  Heb.  1:  3.  The 
honor  which  belongs  exclusively  to  God  is  that  of  wor- 
ship.    This  also  belongs  to  Christ,  the  Son  of  God. 


THE  HEIDELBERG  CATECHISM.  133 

Luke  24 :  52,  Acts  7 :  59,  Rev.  5 :  8,  9,  Heb.  1 :  6. 
7.  When  Christ  represents  Himself  as  subordinate  to 
the  Father,  John  14 :  28,  Mark  13 :  32,  it  is  to  be  un- 
derstood in  the  sense  that  the  Son  of  God  at  His  incar- 
nation laid  aside  His  divine  glory,  and  for  the  purpose 
of  accomplishing  the  work  of  redemption  voluntarily 
humbled  Himself,  i.  e.,  subordinated  Himself  and 
became  subject  to  the  Father.  The  dependence  and 
subordination  can  only  be  regarded  as  apparent  when 
Christ  says,  John  5  :  19,  20,  "  The  Son  can  do  nothing 
of  himself,  but  what  he  seetli  the  Father  do  ...  .  and 
sheweth  him  all  things  that  himself  doeth."  This  has 
reference  more  particularly  to  unity  of  being  and  har- 
mony of  will,  as  may  be  inferred  from  the  intervening 
words,  "  for  what  things  soever  he  doeth,  these  also 
doeth  the  Son  likewise."  So  also  verse  21  sets  forth 
the  independence  of  the  accordant  wills :  "  For  as  the 
Father  raiseth  up  the  dead  and  quickeneth  them  ;  even 
so  the  Son  quickeneth  whom  he  will." 

11.  Why  we  are  Called  Children  of  God. 

1.  All  who  have  been  baptized  and  heartily  believe 
in  Jesus  Christ,  the  Son  of  God,  as  their  only  Savior, 
are  called  children  of  God.  John  1  :  12,  Eph.  1  :  o. 
Gal.  3  :  26,  27,  Rom.  8  :  10. 

2.  The  Savior  called  those  that  believe  in  Him  His 
brothers  and  sisters,  therefore  children  of  God.  Mark 
3  :  35,  John  20  :  17. 

3.  But  there  is  a  difference  between  Christ,  the  Son 
of  God,  and  believers  who  are  also  the  children  of  God, 
which  consists  in  this,  that  He  is  the  eternal  and  natu- 
ral Son  of  God,  i.  e.,  like  Him  in  essence,  while  we  are  : 
a)  By  nature  children  of  wrath,  i.  e.,  on  account  of  sin 
we  have  exposed  ourselves  to  judgment  and  to  eternal 
death,  Eph.  2  :  3,  and  we  become  the  children  of  God 
only  by  regeneration  (Rom.  8:  14).     It  is  b)  through 


134  THE  HEIDELBERG  CATECHISM. 

grace,  Eph.  1  :  4,  and  c)  for  Christ's  sake  that  we  are 
accepted  as  the  children  of  God.  We  are  adopted  chil- 
dren, next  to  the  son  of  the  house.  Eph.  1  :  (>,  2  Cor. 
6:  17,  18,  Heb.  2:  11. 

4.  Childhood  is  regarded  in  the  world  as  the  hap- 
piest time  and  the  pleasantest  relation  in  life.  We  sing 
and  say  :  O  happy  days  of  childhood  !  The  happiest 
condition  upon  earth  is  to  be  a  child  of  God,  through 
faith  in  Christ,  the  Son  of  God.  For  this  endures 
throughout  eternity.     This  sonship  includes  : 

a)  The  disposition  of  childhood.     Matt.  5  :  9. 

b)  The  privilege  of  childhood  to  come  before  the 
father  with  all  our  cares.  Rom.  8:  15. 

c)  The  discipline  of  childhood.  Heb.  12  :  6,  7. 

d)  The  affection  of  childhood.  1  John  4  :  19. 

e)  The  inheritance  of  childhood,  eternal  salvation 
and  glory.     Rom.  8  :  17. 

Question  34. 

Wherefore  callest  thou  him  Our  Lord  ? 

Because  he  hath  redeemed  us,  both  soul  and  body,  from  all  our 
sius,  not  with  gold  or  silver,  but  with  his  precious  blood,  and  hath 
delivered  us  from  all  the  power  of  the  devil,  and  thus  hath  made  us 
his  own  property. 

I.  From  What  Christ  hath  Redeemed  us. 

To  redeem  signifies  to  liberate,  to  free,  more  particu- 
larly to  ransom.  The  statements  of  the  Catechism  that 
He  "  hath  redeemed  us  .  .  .  and  delivered  us 
.  .  .  .  and  thus  made  us  his  own  property,"  are 
not  tautological,  but  are  to  be  understood  as  signifying 
that  Christ  hath  ])urchased  our  freedom  from  sin,  not 
in  the  sense  that  we  belong  to  ourselves  or  to  some  one 
else,  but  rather  that  in  so  doing  He  made  us  His  own 
property. 

1.  According  to  the  law  of  Moses,  an  impoverished 
Israelite  could  sell  himself  as  a  servant  or  slave  to  a 


THE  HEIDELBERG  CATECHISM.  135 

foreign  resident  of  Canaan.  The  freedom  of  such  a  one 
could  be  purchased  before  the  year  of  jubilee  (the  5()th 
year),  in  which  all  slaves  became  free  without  recom- 
pense, and  it  was  the  duty  of  his  brother  or  of  his  next 
of  kin  to  secure  his  freedom  when  he  himself  had  not 
earned  enough  to  do  it.  Lev.  25  :  47-54.  By  nature 
we  are  all  impoverished  and  in  debt  through  sin.  Kom. 
3  :  23.  Therefore  we  are  sold  under  sin  and  have 
come  under  the  power  of  the  one  who  is  the  cause  of 
sin,  the  devil,  the  alien.  Rom.  7  :  14  ;  6  :  17.  In  this 
servitude  we  can  not  earn  for  ourselves  anything  before 
God,  with  which  to  purchase  our  redemption.  Rom.  3 : 
12.  Neither  can  a  brother  in  the  flesh,  nor  a  mere 
man  redeem  us.  Ps.  49  :  7,  8.  But  that  we  may  not 
forever  remain  in  servitude,  the  Son  of  God  became 
man,  i.  e.,  became  our  brother,  in  order  to  redeem  us. 
1  Tim.  2  :  5,6. 

3.  Christ  hath  redeemed  us  from  sin. 

a)  From  the  guilt  of  sin.  Col.  2  :  14. 

b)  From  the  dominion  of  sin.  Rom.  (3  :  14. 

c)  From  the  punishment  of  sin,  which  is  death.  1. 
From  the  fear  of  death.  Heb.  2  :  15.  2.  From  spirit- 
ual death.  1  John  3  :  14.  3.  From  eternal  death.  John 
8 :  51,  Rom.  5  :  9. 

4.  Christ  hath  redeemed  us  and  delivered  us  from 
the  power  of  the  devil.  Through  sin  we  have  not 
become  the  property  of  the  devil,  we  have  only  come 
under  his  power.  God  remains  the  real  Lord  over  all 
men.  Therefore  Christ  paid  the  ransom,  not  to  the 
devil,  but  to  God  (Eph.  5:2),  to  satisfy  His  righteous- 
ness, i.  e.,  His  rightful  claims.  At  the  same  time  He 
was  surrendered  to  the  power,  but  not  to  the  ownership 
of  the  devil,  and  therefore  could  not  be  holden  by  the 
same.     Luke  22  :  53,  John  14  :  30,  Heb.  2  :  14. 


136  THE  HEIDELBERG  CATECHISM. 

II.  The  Means  by  Which  Christ  hath  Redeemed  us. 

1.  In  the  redemption  of  slaves  the  ransom  consisted 
of  silver  or  gold,  and  only  outward  servitude  and  tem- 
poral freedom  were  involved  therein.  But  deliverance 
from  sin  implies  that  both  body  and  soul  are  set  free 
and  redeemed  for  eternity,  which  can  not  be  done  with 
perishable  silver  or  gold.  Tlie  value  of  a  single  human 
soul  is  so  great  that  all  the  silver  and  gold  of  tlie  whole 
world  can  not  redeem  it.  Matt.  16  :  20. 

2.  According  to  the  decree  of  the  love  and  mercy  of 
God,  only  the  blood  of  His  Son,  i.  e.,  the  complete  sur- 
render of  His  life,  even  to  a  violent  and  bloody  death, 
was  to  constitute  and  could  be  accepted  as  the  ransom. 
The  blood  of  Christ  is  called  "  precious,"  because  it  has 
sufficient  worth  to  redeem  all  the  chosen  ones  at  all 
times  and  in  all  the  world,  and  to  bring  them  into  the 
freedom  of  the  children  of  God.  Matt.  20  :  28  ;  26  : 
28,  Eph.  1  :  7,  1  Peter  1  :  18,  10,  Rev.  5  :  9. 

III.  The  Purpose  of  our  Redemption. 

1.  All  those  whom  Christ  hath  redeemed  and  pur- 
chased with  His  precious  blood,  have  thereby  become 
His  property,  and  He  is  their  Lord.  Tit.  2  :  14,  Acts 
2:  36. 

2.  True  believers  are  therefore  Christ's  property,  and 
only  when  we  have  been  born  again  by  the  Holy 
Ghost  can  we  call  Him  "  our   Lord."  Eph.  1  :  13,  14, 

1  Cor.  12  :  3. 

3.  This  ownership  of  Christ  in  us  w^e  are  to  manifest : 

a)  By  honoring  Him  in  body  and  soul.   1  Cor.  (> ;  20. 

b)  By  joyfully  obeying  Him.  Luke  1  :  74,  75,  Matt. 
7:  21. 

c)  By  humbly  submitting  to  His  will.  1  Peter  5  :  6, 

2  Samuel  15  :  26. 

d)  By  serving  Him  only.  1  Cor.  7  :  23,  2  Peter  2  : 
1,  Jude,  verse  4. 


THE  HEIDELBERG  CATECHISM.  137 

4.  The  heathen  are  also  the  inheritance  of  Christ. 
Ps.  82  :  8,  John  11  :  51,  52,  Rev.  7  :  9,  10. 

5.  Christ  is  Lord  over  all,  even  over  the  unbelieving 
and  over  His  enemies,  although  they  do  not  acknow- 
ledge Him  as  Lord  and  are  not  willing  to  subject  them- 
selves to  Him.  Luke  19  :  14,  1  Cor.  15  :'  25,  Phil. 
2:  10. 

THE  TWOFOLD  STATE  OF  CHRIST.   (Ques.  35-52.) 

1.  Upon  the  basis  of  the  Scriptural  truth  expressed 
in  Phil.  2  :  6-11,  we  speak  of  a  twofold  state  of  Christ, 
His  state  of  humiliation  and  His  state  of  exaltation.  It 
was  necessary  that  Christ  should  humble  Himself  to 
secure  our  salvation,  and  that  He  should  be  exalted  to 
impart  to  us  His  purchased  redemption.  Luke  24 :  26, 
Rom.  4:  25,  Heb.  2:  7-10. 

2.  The  state  of  Christ's  humiliation  is  characterized 
by  five  stages :  1.  His  incarnation,  2.  His  suffering,  3. 
His  death,  4.  His  burial,  5.  His  descent  into  hell.  The 
state  of  Christ's  exaltation  embraces  four  stages  :  1.  His 
resurrection,  2.  His  ascension  into  heaven,  3.  His 
sitting  at  the  right  hand  of  God,  4.  His  coming  again 
to  judgment. 

3.  This  twofold  state  of  Christ  was  already  proph- 
esied in  the  Old  Testament.  Isa.  53. 

a)  He  grew  up  as  a  tender  plant  out  of  a  dry  ground 
— He  hath  no  form  nor  comeliness — He  was  despised 
and  rejected  of  men  ;  a  man  of  sorrows,  and  acquainted 
with  grief — He  was  oppressed,  afflicted,  wounded, 
bruised,  smitten  of  God.  b)  But  then  He  shall  pro- 
long His  days — the  pleasure  of  the  Lord  shall  prosper 
in  His  hands — He  shall  justify  many — He  shall  divide 
the  spoil  with  the  strong. 

4.  In  the  New  Testament  the  twofold  state  of  Christ 
is  set  forth  by  the  Apostle  Paul  in  Phil.  2  :  6-11.  a) 
Who,  being  in  the  form  of  God,  counted  it  not  a  prize 

16 


138  THE  HEIDELBERG  CATECHISM. 

to  be  on  an  equality  with  God  (John  17:  5) — taking 
tlie  form  of  a  servant — being  made  in  the  likeness  of 
men — humbled  Himself — becoming  obedient  even  unto 
death,  yea,  the  death  of  the  cross,  b)  Wherefore  also 
God  highly  exalted  Him — gave  unto  Him  the  name 
which  is  above  every  name — that  in  the  name  of  Jesus 
every  knee  should  bow — and  every  tongue  should  con- 
fess that  Jesus  Christ  is  Lord. 

Question  35 

What  is  the  meaninrj  of  these  words,  "he  ivax  conceived  by  the  Holy 
Ghost,  born  of  the  Virgin  Mary  f" 

That  God's  eternal  Son,  who  is,  and  continueth  true  and  eternal 
God,  took  upon  him  the  very  nature  of  man,  of  the  flesh  and  blood 
of  the  Virgin  Mary,  by  the  operation  of  the  Holy  Ghost,  that  he 
might  also  be  the  true  seed  of  David,  like  unto  his  brethren  in  all 
things,  sin  excepted. 

I.  How  the  Son  of  God  Became  Man. 

1.  The  eternal  Son  of  God  (refer  to  Question  33)  is 
and  also  remains  in  and  after  His  incarnation  true  and 
eternal  God  ;  for  eternity  belongs  to  His  divine  nature 
and  cannot  be  laid  aside.  Gal.  4 :  4,  John  1 :  14,  Rom. 
9:  5,  1  John  5:  20,  1  Tim.  3:  16,  Col.  2:  9,  Heb. 
1:  10-12. 

2.  When  a  prince  voluntarily  forsakes  his  father's 
abode  and  travels  to  a  distant  country,  and  there  assumes 
the  garb  of  a  servant  and  performs  menial  service,  he 
nevertheless  remains  what  he  is,  the  son  of  tlie  king, 
and  retains  his  right  to  the  throne.  So  Christ  left 
heaven  and  laid  aside  the  glory  of  His  Father  (His 
divine  state),  and  took  the  form  of  a  servant  in  His 
incarnation,  without  ceasing  to  be  the  Son  of  God  and 
without  surrendering  His  divine  nature.  He  counted 
it  not  a  prize  to  be  on  an  equality  with  God,  i.  e.,  it 
was  not  something  that  He  would  grasp  after  or  sel- 
fishly hold  on  to,  for  it  was  His  by   right.     Upon    His 


THE  HEIDELBERG  CATECHISM.  139 

return  to  heaven,  at  His  ascension,  the  King's  Son 
ascended  the  royal  throne  "  at  the  right  hand  of  the 
Majesty  on  high,"  as  the  Son  of  God,  but  at  the  same 
time  also  as  the  Son  of  man,  as  there  was  nothing  of 
which  to  be  ashamed  in  His  lowly  condition  and  in 
His  service  upon  earth. 

3.  The  eternal  Son  of  God  became  man. 

a)  When  the  time  was  fulfilled.  Gal.  4  :  4,  i.  e.,  when 
the  time  had  come  which  had  been  indicated  in  general 
outlines  by  the  prophecies  in  the  Old  Testament. 

1,  Gen.  49  :  10.  The  sceptre  (leadership)  shall  not 
depart  from  Judah  until  Shiloh  come  (literally,  he  to 
whom  it  belongs,  i.  e.,  until  the  one  who,  being  descended 
from  the  tribe  of  Judah,  will  become  the  real  and  per- 
manent leader).  That  this  pl'ophecy  has  been  fulfilled 
in  Christ,  is  indicated  in  Kev.  5  :  5,  where  He  is  called 
the  "  lion  (compare  Gen.  49  :  9)  of  the  tribe  of  Judah." 
When  Christ  was  born,  the  time  had  come  when  the 
leadership  in  Israel  had  entirely  departed  from  Judah. 
The  Romans  had  become  the  sovereigns  of  the  land. 
The  Jewish  King  Herod  was  an  Idumean,  a  descend- 
ant of  Edom,  i.  e.,  of  Esau,  and  the  politico-social 
community  of  Israel  had  forever  come  to  an  end. 

2,  Daniel  9  :  24,  25.  The  seventy  weeks  of  which 
the  angel  Gabriel  spake  to  Daniel,  are  not  to  be  under- 
stood as  weeks  of  seven  days,  but  as  prophetic  weeks, 
i.  e.,  as  periods  of  seven  years  each,  and  the  entire 
period  embraced  70  x  7=490  years.  Accepting  now 
the  command  that  went  forth  as  the  Edict  of  King 
Artaxerxes  (Artaxerxes  Longimanus),  in  consequence 
of  which  the  ruined  city  of  Jerusalem  was  rebuilt  "  in 
troublous  times,"  the  departure  of  Ezra  with  the  Jews 
falls  in  the  year  457  B.  C,  Ez.  7  :  8,  9,  and  the  end  of 
the  seventy  prophetic  weeks  in  the  year  33  A.  D.,  the 
year  in  which  by  the  death  of  Christ  there  is  made  "  an 
end  of  sins  and  reconciliation  for  iniquity,  and  everlast- 


140  THE  HEIDELBERG  CATECHISM. 

ing  righteousness"  is  brought  in.  The  same  angel  Ga- 
briel, who  announced  to  Daniel  the  time  of  the  coming 
redemption,  also  announced  to  Mary  when  the  time  was 
to  be  fultilled  for  the  birth  of  the  Redeemer.  Luke 
1  :  20.  Christ  Himself  (Matt.  24  :  15)  refers  to  this 
prophecy  of  Daniel  (9:  26,  27),  and  points  to  its  com- 
jjlete  fulfillment  in  the  future. 

3,  Haggai  2  :  7,  8.  The  movement  of  the  nations, 
spoken  of  by  the  prophet,  we  see  fulfilled  in  the  Roman 
Empire,  which  at  the  time  of  the  birth  of  Christ 
embraced  all  the  nations  of  the  then  known  "  world," 
which,  by  colonization,  became  completely  intermin- 
gled. An  agitation  from  within  passed  through  the 
Empire,  because  the  people  were  tired  of  their  old 
pagan  faith,  so  that  even  the  priests  themselves  ridi- 
culed it,  and  longed  for  new  ideals.  An  outer  move- 
ment was  at  least  partially  brought  about  through  the 
command  of  Caesar  Augustus,  that  "  all  the  world 
should  be  enrolled." 

4,  Mai.  3  :  1 ;  4 :  5  :  Behold,  I  will  send  my  mes- 
senger   and  the  Lord  shall  suddenly  come  to 

his  temple.  Behold,  I  will  send  you  Elijah  the  prophet, 
before  the  great  and  terrible  day  of  the  Lord  come 
(the  "  day"  signifies  that  the  coming  of  Christ  as 
Redeemer  and  His  return  as  Judge  are  viewed  in  the 
prophetic  jjcrspective  as  occurring  at  the  same  time). 
Christ  Himself  says  of  John  the  Baptist :  This  is  Eli- 
jah, which  is  to  come.  Matt.  11:  14,  Matt.  17:  12: 
I  say  unto  you,  that  Elijah  is  come  already.  Then  the 
disciples  understood  that  He  had  spoken  to  them  of 
John  the  Baptist. 

5,  Christ  Himself  said,  in  view  of  the  proj^liecies  of 
the  Old  Testament  and  of  the  "  signs  of  the  times,"  at 
His  public  appearance  :  The  time  is  fulfilled,  and  the 
Kingdom  of  Cod  is  at  hand.  Mark  1 :  15,  Matt.  16 : 
3  :  Ye  cannot  discern  the  signs  of  the  times. 

b)  The  eternal  Son  of  God  became  man,  in  that  He 


THE  HEIDELBERG  CATECHISM.  141 

took  upon  Himself  the  very  nature  of  man,  of  the  flesh 
and  blood  of  the  Virgin  Mary.  His  birth  from  a  vir- 
gin was  prophesied.  Isa.  7 :  14.  This  j)rophecy  was 
fulfilled  according  to  the  word  of  the  angel  Gabriel. 
Luke  1 :  31.  The  virgin's  name  was  Mary.  Luke  1  : 
27.  She  brought  forth  her  first-born  sou.  Luke  2  :  7. 
Because  Christ  was  born  of  a  woman,  the  prophecy 
given  in  Paradise  (Gen.  3  :  15)  was  fulfilled.  Gal  4 : 
4  :  Born  of  a  woman. 

c)  Conceived  by  the  Holy  Ghost. 

1,  Mary  herself  was  not  sinless,  but  she  was  sancti- 
fied in  faith.  Luke  1  :  45.  Because  the  Redeemer 
Himself  must  be  sinless,  He  must  also  be  born  without 
sin.  Therefore  He  was  conceived  by  the  Holy  Ghost, 
i.  e.,  He  became  man  through  the  operation  of  the 
Holy  Ghost.  In  this  connection  both  expressions  ot 
the  Apostle  Paul  are  very  important.  Acts  13 :  23 : 
Of  this  man's  seed  hath  God  according  to  promise 
brought  unto  Israel  a  Savior,  Jesus.  Rom.  1:3:  Who 
was  born  of  the  seed  of  David  according  to  the  flesh. 
The  incarnation  of  the  Son  of  God  was  at  the  same 
time  a  work  of  the  creative  power  of  the  Triune  God, 
and  therefore  He  also  became  the  second  Adam.  Luke 
1 :  35 :  The  Holy  Ghost  shall  come  upon  Thee  .... 
wherefore  also  that  which  is  to  be  born  shall  be  called 
holy,  the  Son  of  God.  At  the  time  of  the  salutation 
of  the  angel,  Mary  was  betrothed  to  Joseph,  and  before 
they  came  together,  she  was  found  with  child  of  the 
Holy  Ghost.  Matt.  1  :  18.  Joseph  was  minded  to  put 
her  away  privily,  but  the  angel  commanded  him  in  a 
dream,  saying.  Fear  not  to  take  unto  thee  Mary  thy 
wife :  for  that  which  is  conceived  in  her  is  of  the  Holy 
Ghost.  Matt.  1 :  20. 

2,  Joseph  is  indeed  called  the  "  father"  of  Jesus,  e.  g., 
by  Mary,  Luke  2 :  48.  In  verse  41  His  parents  are 
spoken  of;  in  verse  51  it  is  said  that  He  was  subject 


142  THE  HEIDELBERG  CATECHISM. 

unto  them.  This  means  that  during  the  ehiklhood  of 
Jesus,  Josejih  exercised  over  Him  parental  authority, 
according  to  the  will  of  God,  and  that  -lesus  yielded  to 
him  obedience.  By  the  Jews  Jesus  was  supposed  to  be 
a  son  of  Joseph.  Luke  3  :  23,  John  (3 :  42 :  Is  not 
this  Jesus,  the  son  of  Joseph,  whose  father  and  mother 
we  know  ?  This  was  in  accordance  with  the  divine 
counsel  and  Providence  that  Jesus  might  not  appear  as 
illegitimate  before  the  people,  which  would  have  ren- 
dered His  activity  among  them  impossible. 

3,  God  had  not  created  a  man,  Jesus,  with  whom 
the  Son  of  God  would  unite  Himself,  but  the  eternal 
Son  of  God  entered  into  humanity,  in  that  He  took 
upon  Himself  the  very  nature  of  man.  How  is  this 
possible?  So  asked  the  virgin,  and  she  received  from 
the  angel  the  answer.  With  God  nothing  is  impossible. 
Luke  1 :  37.  The  birth,  the  incarnation  of  the  Son  of 
God  was  miraculous,  it  is  the  miracle  of  all  miracles, 
and  remains  (1  Tim.  3 :  16)  without  controversy  the 
great  mystery,  God  ...  in  the  flesh,  before  which 
we  bow^  in  reverence  and  adoration.  In  the  instruction 
of  youth  it  is  sufficient  to  say  that  the  Virgin  Mary 
was  the  mother  of  Jesus  and  that  Christ  had  no  father 
on  earth  ;  that  God  alone  was  His  father,  and  that 
Josepn,  the  husband  of  Mary,  was  His  foster-father. 

d)  The  Son  of  God  took  upon  Himself  the  very 
nature  of  man. 

He  did  not  assume  human  form  for  the  sake  of  mere 
appearance,  or  become  visible  merely  as  did  the  angels 
when  they  appeared  unto  men ;  but  He  became,  in 
body  and  soul,  a  real  man.  Further,  He  is  called  not 
"  a  Son  of  man,"  but  "  the  Son  of  man,"  because  as  the 
Son  of  God  He  assumed  humanity,  that  as  very  God 
and  very  man  He  might  be  our  true  and  only  Media- 
tor. Heb.  2:  14;  10:  5,  1  John  1:  1,  2,  Luke  24 : 
39.  The  importance  of  the  doctrine  of  the  true  human- 


THE  HEIDELBERG  CATECHISM.  143 

ity  of  Christ  appears  from  1  John  4  :  l-o,  according  to 
which  they  are  "  false  prophets,"  who  deny  that  Jesus 
Christ  "  is  come  in  the  flesh,"  i,  e.,  that  the  eternal  Son 
of  God  took  upon  Himself  the  very  nature  of  man. 
This  is  the  spirit  of  antichrist.  1  Tim.  2  :  5. 

II.  Why  the  Son  of  God  Became  Man. 

A)  "  That  He  might  also  be  the  true  seed  of  David." 

1.  God  had  promised  that  the  Redeemer  should  be  a 
descendant  of  Abraham  (Gen.  22  :  18),  of  the  tribe  of 
Judah  (Gen.  49 :  10)  and  of  the  family  of  David.  2 
Sam.  7:  12,  Isa.  9 :  6,  7 ;  11 :  1,  10,  Jer.  23:  5,  6; 
33  :  15,  16.  Of  the  two  genealogies  of  Christ,  that  of 
Luke  (3 :  23-38)  reaches  back  to  Adam,  to  establish 
His  claim  as  the  "  Son  of  man."  On  the  other  hand, 
that  of  Matthew  begins  with  David,  to  present  Him  as 
David's  Son.  Matt.  1:1.  The  Apostles  lay  great 
stress  upon  Christ's  descent  from  David.  Peter,  Acts 
2 :  30,  Paul,  13 :  23,  Rom.  1 :  3.  Referring  to  Isa. 
11  :  1,  10,  Christ  is  designated  (Rev.  5 :  5)  by  one  of 
the  elders  before  the  throne  and  by  Himself  (Rev.  22 : 
16)  the  Root  of  David. 

2.  When  Christ  was  born,  the  people  were  animated 
by  an  expectation  of  the  promised  Messiah  (Luke  2  : 
38),  which  at  the  time  of  His  appearance  was  intensi- 
fied through  the  preaching  of  the  Baptist  who  went 
before  Him.  To  the  people  the  promise  and  designa- 
tion of  the  Redeemer  as  the  "  Sou  of  David"  was  the 
most  familiar.  Matt.  12 :  23  ;  21  :  9. 

3.  Both  Joseph  and  Mary  belonged  by  direct  descent 
to  the  family  of  David.  Therefore  they  must  go  to 
Bethlehem,  their  native  city,  for  enrollment.  Luke  2 : 
3-5.  It  would  not  have  been  necessary  for  Mary,  the 
betrothed  of  Joseph,  to  be  enrolled,  if  she  had  not  been 
a  descendant  of  David,  and  therefore  a  representative 
of  one  branch  of  his  familv. 


144  THE  HEIDELBERG  CATECHISM. 

B)  "Like  unto  his  brethren  [i.  e.,  like  unto  men)  in 
all  things."  Heb.  2:  17,  18,  Phil.  2:  7. 

1.  He  was  born  like  any  other  child.   Luke  2  :  7. 

2.  As  a  child  He  grew  in  body  and  soul  after  the 
manner  of  men.  Luke  2:  40,  4l),  '"32.  The  man  Jesus 
had  to  "  learn  the  Scriptures,"  and  He  taught  what 
was  given  Him  of  the  Father.  Heb.  o  :  8  :  Tliough  he 
were  a  Son,  yet  learned  he  obedience  by  the  things 
which  he  suffered.  Menken  (4,  261) :  "  He  walked  by 
faith,  and  not  by  sight.  His  faith  began  wnth  the  first 
instruction  which  He  received  from  His  mother  Mary. 
He  held  it  firmly,  even  in  the  most  distressing,  distract- 
ing circumstances  of  life,  and  perfected  it  under  deep- 
est darkness,  when  exposed  to  all  the  subtle  assaults  of 
the  devil,  being  forsaken  by  God  and  man." 

3.  It  was  possible  for  Him  to  be  tempted,  and  it  was 
necessary  for  Him  to  struggle  against  the  assaults  of 
evil.     Matt.  4:  1,  Heb.  2:'  18. 

4.  He  had  human  wants.  He  ate  and  drank  and 
slept.  Matt.  11:  19  ;  8  :  24.  Even  after  His  resurrec- 
tion He  ate  and  drank.  Acts  10 :  41. 

5.  }le  felt  human  weakness.  He  hungered  and 
thirsted  and  was  weary.  Matt.  4  :  2  ;  21 :  18,  John  19  : 
28;  4:  6. 

6.  He  had  human  sensibilities.  He  rejoiced,  was 
troubled  and  sorrowful,  groaned  and  wept.  Luke  10  : 
21  ;  12  :  50,  Matt.  26  :  37,  38,  John  11  :  33,  35,  Luke 
19  :  41,  Heb.  5  :  7.  We  read  jn  the  Scriptures  of  three 
occasions  when  Christ  wept,  but  nowhere  that  He 
laughed.     He  was,  however,  cheerful. 

7.  He  was  mortal.  Matt.  27  :  50,  John  19 :    33,  34. 

C)  "  Sin  excepted." 

1.  It  was  necessary  for  the  Son  of  God  to  become 
man  that  He  might  bear  the  punishment  of  sin  for  the 
redemption  of  sinners,  and  by  His  sufferings  and  death 
make  satisfaction  for  the  sins  of  the  world.     He,  there- 


THE  HEIDELBERG  CATECHISM.  145 

fore,  took  upon  Himself  our  flesh  and  blood,  with  all 
its  weaknesses  through  sin.     Rom.  8  :  3,  2  Cor.  5:  21. 

2.  Even  though  the  Hon  of  God  took  upon  Himself 
human  nature  in  a  condition  of  infirmity  through  sin, 
He  did  not  thereby  become  a  partaker  of  sin  itself. 
He  was  conceived  by  the  Holy  Ghost,  and,  therefore, 
was  born  without  hereditary  taint  or  guilt.  And 
though,  as  true  man,  it  was  possible  for  Him  to  be 
tempted,  He  triumphed  over  tem^Dtation  and  is.  there- 
fore, truly  without  sin.  Heb.  7 :  26 ;  4 :  15,  1  John 
3:  5. 

8.  But  upon  Him,  as  our  Surety  and  Mediator, 
though  in  Him  there  dwelt  neither  sin  nor  guilt,  God 
laid  all  our  debt  of  sin  ;  to  Him  He  imputed  it.  And 
Jesus  bore  the  same,  feeling  in  body  and  soul  the 
weight  of  the  heavy  burden,  from  the  time  of  His  con- 
ception until  His  death  upon  the  cross.  Isa.  53,  John 
1,  Mark  14:  34,  Luke  22 :  44,  Matt.  27:  46,  Heb. 
5:  7. 

III.  The  Two  Natures  in  Christ. 

1.  In  Christ,  the  incarnate  Son  of  God,  we  distin- 
guish, in  accordance  with  His  deity  and  His  humanity, 
a  divine  and  a  human  nature,  which  in  Him  however 
united  in  one  person.  They  are  distinct  and  yet  not 
divided,  unmixed  and  yet  not  separated. 

2.  Zwingli :  "  The  Son  of  God,  very  God,  so  assumed 
human  nature  that  the  divine  was  not  lost  or  trans- 
formed into  the  human,  but  both  are  in  Him  truly, 
really  and  essentially,  and  in  such  a  way  that  His 
human  nature  lost  nothing,  and  He  is  no  less  truly, 
really  and  essentially  God.  But  the  human  nature  has 
not  so  com^^letely  passed  over  into  the  divine  nature, 
that  He  is  not  truly,  really  and  essentially  man,  with 
the  exception  of  the  tendency  to  sin.  And  in  so  far  as 
He  is  God,  His  union  with  the  Father  and  the  Holy 
Ghost  is  such  that  He  nevertheless  possesses  every- 


146  THE  HEIDELBERG  CATECHISM. 

thing  that  is  essential  to  and  characteristic  of  human 
nature,  and  has  lost  nothing  through  His  union  with 
the  divine  nature,  except  that  He  is  without  sin. 
Therefore  the  characteristics  of  both  natures  are  easily 
traceable  in  all  His  words  and  acts,  so  that  a  pious 
mind  readily  recognizes  what  is  to  be  attributed  to  the 
one  or  to  the  other  nature,  even  though  it  is  true  that 
everything  pertains  to  the  one  Christ." 

3.  The  Belgic  Confession  of  Faith,  Article  19,  says : 
"  But  these  two  natures  are  so  united  and  bound 
together  in  one  person,  that  they  were  not  separated 
even  by  His  death.  That  which  Christ,  when  dying, 
commended  into  the  hands  of  His  Father,  was  in  reality 
His  human  spirit,  which  departed  from  His  body. 
Luke  28 :  46,  Matt.  27  :  50.  Meanwhile  the  divine 
nature  remained  united  with  the  human,  even  in  the 
grave.  So  that  the  Godhead  did  not  cease  to  be  in 
Him  any  more  than  it  did  when  He  was  an  infant, 
though  for  a  short  time  it  did  not  so  clearly  manifest 
itself  Wherefore  we  confess  that  He  is  very  God  and 
very  man.  Very  God  that  He  might  by  His  power 
conquer  death,  and  very  man  that  He  might  according 
to  the  infirmity  of  His  flesh  suffer  death  for  us." 

4.  Olevianus  :  "A  personal  union  is  such  a  connec- 
tion of  two  unlike  natures,  that  the  two  constitute  one 
person.  Thus  body  and  soul  in  man  are  unlike  ;  for 
the  body  can  be  seen  and  laid  hold  of,  but  not  the  soul ; 
the  body  may  be  dismembered  and  will  die,  but  not  the 
soul,  and  yet  they  are  united  in  such  a  manner  that 
both  body  and  soul  belong  to  the  being  of  a  man.  As 
body  and  soul  constitute  one  man,  so  God  and  man 
unite  in  one  Christ,  as  the  Christian  Church  has  always 
rightly  confessed.  From  this  comparison  it  will  be 
more  readily  understood  what  the  Word  of  God  teaches 
concerning  the  personal  union  of  the  two  natures  in 
Christ,  viz.,  that  it  is  such  a  connection  of  two  unlike 


THE  HEIDELBERG  CATECHISM.  147 

natures,  of  the  divine  and  the  human  in  Christ,  that 
although  the  one,  the  divine,  created  heaven  and  earth, 
and  is  without  beginning,  the  other,  the  human,  is  and 
remains  created,  and  had  a  beginning.  The  one  is 
almighty,  for  it  is  true  God  ;  the  other  is  not.  For  the 
creature,  the  humanity  of  Christ,  is  not  the  Creator, 
and  there  are  not  two  that  are  almighty,  but  one, 
although  there  are  two  natures.  The  one,  the  divine, 
is  infinite ;  it  can  not  be  limited  or  circumscribed  in 
sj^ace.  The  other  is  finite,  and  is  composed  of  definite 
members,  of  head,  arms,  chest,  limbs,  feet,  all  of  which 
in  their  several  places  differ  from  each  other.  Although 
I  say  that  both  these  natures  have  their  special  sphere 
and  characteristics,  yet  are  they  so  united  that  both  the 
one  as  well  as  the  other  belong  to  the  being  and  sub- 
stance of  the  one  person,  Christ. 

"  With  Paul  and  Peter,  however,  God  is  not  person- 
ally united  ;  for  although  the  divine  dwells  in  them, 
it  is  not  so  united  with  them  that  it  belongs  to  the 
being  of  Peter  and  of  Paul,  that  one  could  say  :  God  and 
Peter  constitute  one  person,  or  this  man  Peter  is  God, 
as  is  true  of  Christ.  This  description  of  the  personal 
union  is  based  upon  the  facts  involved  in  the  concep- 
tion of  Christ,  For  then  the  personal  union  was  con- 
summated, and  after  that  no  other  personal  union  of 
the  two  natures  in  Christ  was  developed." 

5.  Ursinus,  who  drew  up  the  Confession  of  the  The- 
ological Professors  and  Pastors  of  Heidelberg,  treats 
the  doctrine  in  that  paper  as  follows  :  "  The  word  man 
signifies  a  person  in  whom  dwells  human  nature, 
whether  he  have  in  addition  to  this  another  nature,  as 
is  the  case  with  the  man  Christ  Jesus,  who  was  also 
divine,  or  this  alone,  as  is  the  case  with  other  men. 
The  word  humanity  or  human  nature,  however,  does 
not  embrace  two  or  more  natures,  but  only  this  one, 
consisting  of  a  human  body  and  soul.     So  also  the  word 


148  THE  HEIDELBERG  CATECHISM. 

God  signifies  a  person  who  is  God,  i.  e.,  in  whom  the 
divine  nature  resides,  whether  He  be  at  the  same  time 
different,  as  is  the  case  with  the  second  person  of  the 
Godhead,  the  eternal  Son,  who  is  also  man,  or  be  God 
alone,  as  are  the  Father  and  the  Holy  Ghost.  The 
word  Deity  (Gottheit),  however,  signifies  and  embraces 
only  the  divine  nature  and  being.  We  can,  therefore, 
rightly  and  truthfully  say  :  God  is  man,  God  suffered 
and  died  for  us,  arose  from  the  dead  and  ascended  into 
heaven.  But  it  would  not  be  true  to  say  :  the  Deity 
(Gottheit)  is  human,  suffered,  died,  rose  again  and 
ascended  into  heaven.  It  is  also  true  that  the  man 
Christ  Jesus  is  God,  but  it  is  not  true  that  the  human- 
ity of  Christ  is  deified.  And  so  likewise  it  is  true  that 
the  man  Christ  is  almighty,  omniscient,  ever^^where 
present  and  worketh  all  things  that  the  Deity  worketh. 
But  that  the  humanity  of  Christ  is  almighty,  omni- 
scient, and  everywhere  present  and  worketh  all  things 
that  the  Deity  worketh,  is  as  far  from  the  truth  as  it  is 
to  say  that  the  humanity  is  divine." 

Question  36. 

What  profit  dost  thou  receive  by  Christ's  holy  concejition  and  nativ- 
ityf 

That  he  is  our  mediator,  and  with  his  innocence  and  perfect  holi- 
ness covers,  in  the  sight  of  God,  my  sins,  wherein  I  was  conceived 
and  brought  forth. 

1.  Olevianus  mentions  a  threefold  benefit  of  the 
"  holy  conception  and  birth  of  Christ." 

"  First,  that  He  is  our  only  Mediator  in  every  thing 
that  devolves  upon  us  in  relation  to  God,  the  one  who 
partakes  not  only  of  one,  but  of  both  natures,  viz.,  the 
human  and  the  divine.  Gal.  3 :  20,  1  Tim.  2  :  5. 

"  Secondly,  that  He  is  a  Mediator  in  whom  the  divine 
love,  which  surpasses  heaven  and  earth,  first  exists,  and 
in  whose  heart  it  abides  personally,  a  heart  which  cher- 
ishes true  brotherly  love  and  fidelity  toward  us. 


THE  HEIDELBERG  CATECHISM.  149 

"  Thirdly,  that  He  is  also  a  Mediator,  whose  body  and 
soul  were  com})letely  sanctified  in  their  conception. 
First,  that  He  might  become  a  pure  and  holy  offering, 
in  which  the  penalty  of  our  sinful  conception,  with  all 
the  fruits  thereof,  is  forever  paid,  and  we,  therefore, 
are  declared  free  from  its  guilt ;  not  that  there  is  in  us 
no  longer  any  original  sin,  but  that  it  is  no  longer 
imputed  to  us.  Secondly,  that  by  the  power  of  His 
perfect  holiness  He  gradually  sanctifies  our  sinful  body 
and  soul,  until  at  last  we  are  entirely  delivered  from 
the  inborn  malady  ;  that  He  will  graciously  renew  our 
nature  after  the  image  of  God,  with  the  same  Holy 
Ghost  by  which  the  eternal  Word,  viz.,  the  Son,  sanc- 
tified His  body  and  soul  in  the  womb.  Heb.  2  :  11  ; 
7:  26." 

2.  Ursinus  :  "  The  benefit  of  the  holy  conception  and 
birth  of  Christ  is  two-fold  : 

"  First,  the  confirmation  of  the  faith  that  He  is  the 
Mediator ;  secondly,  the  comfort  that  through  this 
Mediator  we  become  righteous  before  God.  This  con- 
clusion follows  from  the  fact  that  there  can  be  no 
Mediator  between  God  and  man  who  is  not  himself 
man,  who  is  not  righteous,  who  is  not  one  with  the 
Eternal  Word  (John  1),  i.  e.,  one  who  is  truly  and 
really  God  and  man  and  able  to  preserve  for  us  the 
purchased  redemption.   Heb.  7  :   26." 

B.   THE  WORK  OF  CHRIST  (Ques.  37-52.) 
Question  37 

What  dod  thou  understand  by  the  words  "he  suffered  f 
That  he,  all  the  time  he  livod  on  earth,  but  especially  at  the  end 
of  his  life,  sustained  in  body  and  soul,  the  wrath  of  God  against  the 
sins  of  all  mankind ;  that  so  by  his  passion,  as  the  only  propitiatory 
sacrifice,  he  might  redeem  our  body  and  soul  from  everlasting  dam-, 
nation  ;  and  obtain  for  us  the  favor  of  God,  righteousness,  aud  eter- 
nal life. 


150  THE  HEIDELBERG  CATECHISM. 

I.  The  Suffering  of  Christ. 

1.  To  the  redemptive  work  of  Christ  belong  His  life, 
suffering  and  death.  This  is  comprehended  in  the 
word  suffering.  For  1)  it  was  the  object  of  His  incar- 
nation to  redeem  us  by  His  suffering  and  death,  and  2) 
His  whole  life  was  a  passion,  commencing  with  His 
birth  and  ending  with  His  death. 

2.  Christ  suffered : 

a)  In  bodv.  Ps.  22 :  14-16. 

b)  In  souL  Matt.  26 :  38. 

c)  All  the  time  He  lived  on  earth.  Isa.  53 :  3. 

d)  Especially  (i.  e.,  in  an  especially  high  degree)  at 
the  end  of  His'life.  Matt.  27  :  46,  50. 

3.  This  is  established  in  detail  in  the  history  of 
Christ's  life  and  suffering. 

A)  All  The  Time  He  Lived  on  Earth. 

a)  In  body;  1)  The  birth  in  the  inn,  Luke  2:7; 
2)  The  flight  to  Egypt  (the  hardships  of  the  journey) 
Matt.  2 :  14 ;  3)  Hunger,  thirst  and  fatigue.  Matt.  4 : 
2,  John  4  :  6,  7  ;  4)   Poverty,  Luke  9  :  58. 

b)  In  soul :  1)  The  temptation  by  the  devil,  Matt.  4 : 
1 ;  2)  The  hatred  of  His  enemies,  Heb.  12  :  3  ;  He 
was  reviled  as  a  glutton  and  a  wine-bibber.  Matt.  11  : 
19,  a  blasphemer.  Matt.  9 :  3,  a  child  of  the  devil. 
Matt.  12  :  24  ;  He  was  rejected  at  Nazareth,  his  native 
city,  Luke  4 :  29  ;  He  was  persecuted.  Matt.  21 ;  46  : 
They  threatened  to  stone  Him,  John  8:  59;  3)  The 
inconstancy  of  the  people,  John  6  :  14  ;  7  :  20 ;  4) 
The  weak  faith  of  His  disciples.  Matt.  8  :  26,  Mark  8  : 
33 ;  5)  Sorrow  over  the  power  of  death  among  men, 
John  11:  33,  35;  6)  Anxiety  in  view  of  His  own 
death,  Luke  12  :  50. 

B)  At  the  End  of  His  Life. 

a)  In  body:  1)  Drops  of  bloody  sweat,  Luke  22: 
44;  2)   He  is  bound,  John   18:  12;  3)  They  spit  in 


THE  HEIDELBERG  CATECHISM.  151 

His  face  and  buffet  Him,  Matt.  26:  67;  4)  He  is 
scourged  and  crowned  with  thorns,  Matt.  27  :  26,  29 ; 
5)  He  must  bear  His  own  cross,  John  19:  17  ;  6)  He 
is  nailed  to  the  cross,  John  19 :  18 ;  20 :  25,  27  ;  7) 
He  suffers  burning  thirst,  John  19 :  28 ;  8)  He  dies  a 
painful  death,  Matt.  27  :  50. 

b)  In  soul :  1)  His  agony  in  Gethsemane,  Matt.  26  : 
37,  Luke  22 :  44 ;  2)  The  betrayal  by  Judas,  Luke 
22:  48;  3)  Forsaken  by  all  the' disciples,  Mark  14: 
50 ;  4)  Denied  by  Peter,  Luke  22 :  61  ;  5)  The  false 
testimony  against  Him,  Matt.  26:  60;  6)  The  mockery 
of  the  soldiers.  Matt.  27  :  29 ;  7)  The  cry  of  the  peo- 
ple, crucify  Him  !  Mark  15 :  14 ;  8)  The  railing  of 
the  multitude  at  the  cross,  Mark  15  :  29,  30;  9)  For- 
saken by  God,  ]\latt.  27  :  46. 

In  catechetical  instruction  it  is  not  advisable  to  intro- 
duce in  detail  and  to  comment  upon  the  entire  history 
of  Christ's  passion,  but  the  instruction  should  be  lim- 
ited to  the  points  above  introduced,  taking  it  for 
granted  that  catechumens  are  familiar  with  biblical 
history. 

II.  The  Cause  of  Christ's  Suffering. 

1.  Not  His  own  sin  or  guilt  was  the  cause  of 
Christ's  suffering  (compare  Ques.  10:  1,  2),  but  "the 
wrath  of  God  against  the  sins  of  all  mankind,"  i.  e.,  the 
judicial  punishment  of  death  and  condemnation  which 
God  hath  decreed  against  humanity  ("the  human 
race"  or  human  nature,  in  which  sin  propagates  itself) 
on  account  of  sin.  Isa.  53:  4-6.  Verse  11 :  He  shall 
bear  their  iniquities  {i.  e.,  He  atones  for  sin  by  endur- 
ing the  penalty,  and,  therefore,  satisfies,  in  the  place  of 
man,  God's  violated  law).  That  this  prophecy  has 
been  fulfilled  in  Christ,  the  Apostle  Peter  attests,  1 
Peter  2 :  24 :  Who  his  own  self  bare  our  sins  in  his 
own  body  upon  the  tree  (literally,  has  carried  them  in 
His  own  body  upon  the  wood,  i.  e.,  the  cross). 


152  THE  HEIDELBERG  CATECHISxM. 

2.  "The  sins  of  all  inankiiul."  John  1  :  L>1),  1  John 
2:  2. 

3.  That  Christ  was  to  bear  the  sins  of  the  world 
through  His  sufferings,  rests  upon  the  counsel  and  \w\\\ 
of  God.  Acts  2:  28,  1  Cor.  15:  8,  Isu.  58. 

III.  The  Purpose  of  Christ's  Suffering. 

1.  The  purpose  of  Christ's  suffering  was  our  redemp- 
tion from  sin  and  its  punishment,  and  for  the  attain- 
ment of  this  end  the  death  of  Christ,  including  llis 
suffering,  was  a  sacrificial  death.  "  That  so  by  his 
passion,  as  the  only  propitiatory  sacrifice,  he  might 
redeem  our  body  and  soul  from  everlasting  damnation," 
i.  e.,  set  free,  redeem,  liberate.  Isa.  53  :  10,  Kom.  5  : 
10,  1  Cor.  5  :  7. 

2.  The  sacrificial  altar  was  the  cross  upon  Calvary. 
The  sacrifice  of  Christ  was  a  burnt-offering.  He  was 
offered  "  upon  the  tree."  The  fire  which  consumed 
Him  was,  besides  the  glowing  heat  of  the  sun  to  which 
He  was  exposed  during  the  day,  and  the  burning  of 
His  wounds  which  caused  His  death,  the  fire  of  God's 
wrath  against  the  sins  of  all  mankind  which  rested 
upon  Him. 

3.  Christ's  sacrifice  was  voluntary.  John  10 :  18, 
Matt.  26  :  5'S,  Eph.  5 :  2.  By  His  voluntary  accept- 
ance of  a  sacrificial  death,  Christ's  sacrifice  far  exceeds 
all  the  typical  sacrifices  of  the  old  covenant. 

4.  The  sacrifice  of  Christ  was  made  for  us,  i.  e.,  not 
only  for  our  benefit,  but  in  our  stead.  It  is,  therefore, 
also  a  vicarious  sacrifice.  Matt.  20  :  28,  2  Cor.  5 :  14, 
1  Tim.  2:6. 

5.  Christ  suffered  only  in  His  human  nature,  in 
which  His  divine  nature  sustained  Him.  1  Peter  2  : 
24  :  In  His  own  body  .  .  .  ;  Heb.  10  :  10 :  Through 
the  offering  of  the  body  of  Jesus  Christ  once  for  all. 

6.  The  sacrifice  of  Christ  was  made  but  once,  and  it 


THE  HEIDELBERG  CATECHISM.  153 

avails  for  all  times,  and  its  effects  reach  unto  eternity. 
Heb.  9  :  12  ;  7 :  25 :  Wherefore  He  is  able  also  to 
save  them  to  the  uttermost  (literally :  perfectly)  that 
come  unto  God  by  Him,  seeing  He  ever  liveth  to  make 
intercession  for  them.* 

Christ's  sacrifice  avails  also  for  believers  under  the 
old  covenant  who  lived  before  Him,  since  they  received 
the  forgiveness  of  sins,  not  through  the  animal  sacri- 
fices (Heb.  10:  4),  which  were  only  types  of  the  one 
sacrifice  of  Christ  upon  the  cross,  but  through  faith  in 
the  promised  redemption  by  Christ  Jesus.  Bom.  3 : 
25,  26. 

IV.  The  Benefits  of  Christ's  Suffering. 

This  benefit  is  two-fold  :  1)  That  Christ  through 
His  suffering  redeemed  our  body  and  soul  from  ever- 
lasting damnation,  and  2)  obtained  for  us  the  favor  of 
God,  righteousness  and  eternal  life. 

He  has  not  only  averted  the  incalculable  harm  that 
was  threatening  us,  but  has  also  secured  for  us  the 
greatest  benefit. 

1.  He  has  redeemed  us,  body  and  soul,  from  ever- 
lasting damnation,  for  He  suffered  and  bore  the  pun- 
ishment in  His  own  body  and  soul  for  us  who  are  par- 
takers of  sin  in  body  and  soul.  Gal.  3  :  13,  Eph.  1 :  7, 
1  Cor.  15 :  55,  51. 

2.  He  has  secured  for  and  brought  to  us  : 

a)  The  favor  of  God,  i.  e.,  the  divine  pleasure  in  those 
who  are  cleansed  from  sin  by  the  blood  of  Christ.  Rom. 
5:2. 


*  Since  Christ  made  a  sacrifice  on  the  cross  once  for  all,  Christians 
have  no  other  "  altar."  Wherefore  the  Reformed  Church,  as  also 
the  Church  of  the  first  centuries,  does  not  recognize  an  altar  in  the 
house  of  the  Lord.  It  makes  use  of  a  table  for  the  celebration  of 
the  Lord's  Supper,  which  Christ  also  instituted  and  celebrated  mth 
His  disciples,  not  at  an  altar,  but  at  a  table. 

17 


154  THE  HEIDELBERG  CATECHISM. 

b)  Righteousness,  since  we  are  justified  before  God 
by  faith  on  account  of  Christ's  merits.  2  Cor.  5  :  21. 

c)  Eternal  life,  which  begins  not  after  death,  but  im- 
mediately upon  the  regeneration  of  the  sinner,  as  all 
life  has  its  beginning  in  birth.  John  3 :  14,  lo,  1  John 
4:9. 

The  three  parts:  The  favor  of  God,  righteousness  and 
eternal  life  are  expressed  in  the  one  passage,  Rom.  5  : 
21 :  That  as  sin  hath  reigned  unto  death,  even  so  might 
grace  reign  through  righteousness  unto  eternal  life  by 
Jesus  Christ  our  Lord. 

Question  38. 

Why  did  he  suffer  under  Pontius  Pilate,  as  his  judge  ? 

That  he,  being  innocent,  and  yet  condemned  by  a  temporal  judge, 
might  thereby  free  us  from  the  severe  judgment  of  God,  to  which 
we  were  exposed. 

I.  The  Innocence  of  Christ. 

1.  Pontius  Pilate,  the  Roman  governor,  was  the  high- 
est imperial  officer  and  judge  in  Judea,  and  he  only  could 
authorize  the  death  penalty,  a  j^ower  that  was  taken 
away  from  the  highest  court  of  the  Jewish  people,  the 
Sanhedrim,  when  their  land  passed  under  the  Roman 
yoke. 

2.  That  Christ  was  condemned  under  Pontius  Pilate, 
is  historical  testimony  to  the  fulfillment  of  proph- 
ecy. Gen.  49 :  10,  as  well  as  proof  of  the  fulfillment  of 
Christ's  own  prediction,  recorded  in  Luke  18 :  32,  33, 
"  For  he  shall  be  delivered  unto  the  gentiles,  and  shall 
be  mocked,  and  spitefully  entreated,  and  spitted  on,  and 
they  shall  scourge  him  and  put  him  to  death,  and  the 
third  day  he  shall  rise  again." 

3.  Christ  was  not  to  suffer  death  at  the  hands  of  his 
enemies  privately  or  in  a  public  tumult,  but  was  to  be 
openly  sentenced  by  a  regular  judge,  and  that  by  a  gen- 
tile, after  the  rulers  of  the  Jews  had  condemned  Him 
to  death.     Acts  4  :  27. 


THE  HEIDELBERG  CATECHISM.  155 

4.  The  trial  of  Christ  before  a  temporal,  i.  e.,  a  legal 
tribunal,  served  the  purpose  of  bringing  out  His  inno- 
cence, in  accordance  with  which  He  suffered  death, 
although  without  personal  sin  and  guilt.  Pilate  exam- 
ined Him  twice,  first  in  his  own  palace,  and  afterwards 
before  the  rulers  of  the  people.  At  three  different 
times  he  declared  His  innocence  before  the  people, 
besides  appealing  to  a  like  judgment  of  Herod,  and,  in 
addition,  performing  the  symbolical  act  of  washing  his 
hands,  making  a  total  of  five  attestations.  The  warn- 
ing of  his  wife  Claudia  Procula  carried  with  it  the  same 
testimony.  Matt.  27,  Luke  23,  John  18,  VJ. 

5.  The  Apostles  lay  stress  upon  the  fact  that  Christ 
stood  before  Pilate  as  historical  testimony  (Acts  3  :  13, 
14;  13:  28),  and  that  He  was  innocentlv  condemned. 
1  Tim.  6:13. 

II.  His  Condemnation  for  Us. 

1.  Although  the  innocence  of  Christ  was  acknowl- 
edged and  declared  before  the  temporal  judge,  yet  was 
He  condemned.  Humanly  speaking,  the  reason  is  to 
be  found  in  the  clamorous  demonstrations  of  His  ene- 
mies and  the  vacillation  of  Pilate,  who  feared  his  own 
deposition  (John  19 :  12),  besides  being  influenced  by 
an  uneasy  conscience  on  account  of  his  many  deeds  of 
violence  (Luke  13 :  1)  and  extortion.  But  the  ulti- 
mate ground  (hidden  also  from  the  Jews,  Acts  3 :  17  : 
I  wot  that  through  ignorance  ye  did  it,  as  did  also 
your  rulers)  lay  in  the  counsel  and  will  of  God, 
according  to  which  the  cruel  sentence  of  death  which 
He  must  suffer  on  our  account  was  to  pass  upon  the 
innocent  surety.  Therefore  the  sentence  of  death  must 
also  be  pronounced  by  divinely  constituted  authority, 
John  19:  11:  "Thou  couldest  have  no  power  at  all 
against  me,  except  it  were  given  thee  from  above." 
Nevertheless  the  guilt  of  the  condemnation  rests  upon 


15G  THE  HEIDELBERG  CATECHISM. 

Pilate,  whose  hands  might  be  cleansed  with  water,  but 
not  his  conscience  (Matt.  27  :  24),  and  upon  the  people 
who  cried  :  "  His  blood  be  on  us,  and  on  our  children." 
Verse  25. 

2.  The  condemnation  of  Christ  by  a  temporal  judge, 
who  attested  His  innocence,  doubly  assures  us  that  He 
did  not  suffer  for  His  own  sins,  but  for  ours,  and  "  there- 
by freed  us  from  the  severe  judgment  of  God,  to  which 
we  were  exposed."  2  Cor.  5 :  21,  Rom.  13:  1;  8:  1, 
John  5 :  24. 

Question  39 

Is  there  anything  more  in  hv<  being  crucified,  than  if  he  had  died 
some  other  death  f 

Yes,  there  is ;  for  thereby  I  am  assured  that  he  took  on  him  the 
curse  which  lay  upon  me  ;  for  the  death  of  the  cross  was  accursed  of 
God. 

I.  Christ  a  Curse  for  Us. 

1.  It  would  be  inconceivable,  and  was  not  according 
to  the  counsel  and  law  of  God,  that  Christ  should  suf- 
fer "some  other  death,"  i.  e.,  in  consequence  of  illness 
or  the  infiru'ities  of  age.  Since  He  was  to  be  the 
offering  for  our  sins,  and  in  accordance  with  the  divine 
order  and  law  there  could  be  no  forgiveness  of  sins 
w^ithout  the  shedding  of  blood.  Christ  must  die  a  vio- 
lent death.  Heb.  9:  22. 

2.  Of  all  the  modes  of  death  and  of  bodily  punish- 
ment, crucifixion  was  the  bitterest. 

a)  It  was  the  most  painful  and  agonizing  death, 
because  the  one  crucified  was  slowly  consumed  by  ter- 
rible pains  in  his  limbs  and  vital  organs,  and  by  fever 
heat,  while  his  soul  suffered  the  most  excruciating  tor- 
tures. Ps.  22  :  14. 

b)  It  was  the  most  disgraceful  death.  Only  slaves, 
seditious  persons,  highway  robbers  (such  as  the  two 
who  were  crucified  with  Christ)  were  crucified.  Isaiah 
53:  3. 


THE  HEIDELBERG  CATECHISM.  157 

c)  It  was  accursed  of  God.  A  special  curse  lay  upon 
it,  since  this  mode  of  execution  re^:) resented  the  extreme 
penalty  for  an  offence  punishable  by  death.  Deut.  21  : 
23,  Isa.  53  :  4. 

3.  Through  the  death  of  Christ  upon  the  cross 
prophecy  was  fulfilled. 

a)  The  prophecy  in  the  type  of  the  brazen  serpent. 
Num.  21 :  6-9.  The  brazen  serpent  erected  upon  a 
pole  that  all  who  looked  upon  it  in  faith  might  be 
healed,  was  made  in  the  form  of  the  fiery  serpents  by 
which  the  children  of  Israel  had  been  bitten.  So  also 
Christ,  "in  the  likeness  of  sinful  flesh"  (Rom.  8:  3), 
was  elevated  upon  the  cross,  that  whosoever  should  look 
upon  Him  in  faith,  might  not  perish  because  of  the  bite 
of  the  old  serpent  (Gen.  3),  and  because  of  the  conse- 
quences of  sin  in  the  flesh.  Christ  Himself  declared 
that  the  brazen  serpent  was  a  type  of  Himself.  John  3  : 
14,  15. 

b)  The  prophecy  of  Christ  Himself.  Matt.  20 :  19, 
John  18:  31,32.  John  evidently  had  in  mind  the 
words  of  Jesus  (John  3:  14,  15),  in  which  He  inti- 
mated this  death. 

4.  The  Providence  of  God  in  the  condemnation  of 
Jesus  to  die  upon  the  cross  is  worthy  of  notice. 

Before  the  ecclesiastical  court  of  the  people  of  Israel 
He  was  accused  of  blasphemy,  the  greatest  crime  against 
the  law  of  God,  and,  although  the  testimony  of  the  false 
witnesses  did  not  agree  and  no  proof  of  His  guilt  was 
offered,  yet  He  was  condemned  to  death.  The  Jews 
said  to  Pilate :  We  have  a  law,  and  by  our  law  he 
ought  to  die,  because  he  made  himself  the  Son  of  God. 
John  19 :  7.  According  to  the  law  of  Moses,  stoning 
was  the  punishment  for  blasphemy.  Lev.  24  :  16.  This 
punishment  could  be  further  intensified  by  hanging  the 
body  of  the  person  stoned  to  death  upon  a  tree  or  pole 
as  a  special  indignity.     Since  the  Jews  were  not  allowed 


158  THE  HEIDELBERG  CATECHISM. 

to  execute  this  sentence,  and  blasphemy  of  the  God  of 
Israel  did  not  constitute  a  ground  of  condemnation 
before  the  temporal  court,  the  rulers  of  the  people 
accused  Jesus  before  Pilate  of  sedition,  the  most  hein- 
ous civil  offence.  Mark  15  :  12,  John  18  :  33.  (Compare 
also  the  superscription  on  the  cross,  which  indicated  the 
nature  of  the  accusation,  Matt.  27  :  37).  Although  in 
the  trial  the  innocence  of  Jesus  was  established,  yet  }{e 
was  condemned  to  death  by  the  temporal  court  as  the 
King  of  Israel,  as  He  had  been  condemned  by  the 
ecclesiastical  court  as  the  Son  of  God.  The  punishment 
for  sedition  among  the  Romans  was  crucifixion.  With 
the  nature  of  this  death,  elevation  upon  the  cross,  cor- 
responds the  penalty  provided  by  the  law  of  Moses  for 
blasphemy,  viz.,  that  one  who  had  been  stoned  was  also 
hanged. 

5.  In  accordance  with  the  counsel  and  will  of  God, 
Jesus  was  to  die  upon  the  cross,  yet  the  men  who  were 
responsible  for  His  crucifixion,  carried  theguilt  of  their 
own  sins.  Pilate  ended  his  life  by  suicide  while  in 
banishment,  to  which  the  Emperor  sentenced  him, 
upon  the  accusation  of  the  Jews,  on  account  of  his 
numerous  acts  of  injustice.  The  Jews  cried  out  against 
Jesus:  Away,  away  with  Him,  crucify  Him!  (John 
19 :  15.)  At  the  siege  of  Jerusalem  by  the  Romans 
(in  the  year  70  A.  D.),  the  Jews,  impelled  by  hunger, 
escaped  in  large  numbers  from  the  city  into  the  camp 
of  the  Romans.  Titus  commanded  all  to  be  crucified 
in  sight  of  the  city,  and  oftentimes  no  less  than  500 
were  hanging  before  the  walls.  Jerusalem  itself  was 
entirely  destroyed  after  it  had  been  conquered,  and  the 
people  were  scattered  in  all  lands.  It  was  the  day  of 
wrath  and  the  revelation  of  the  righteous  "judgment 
of  God."  Rom.  2  :  5. 


THE  HEIDELBERG  CATECHISM.  159 


n.  The  Removal  of  the  Curse  From  us  Through   the   Death  of 
Christ  Upon  the  Cross. 

1.  Death  upon  the  cross  was  "  accursed  of  God,"  cor- 
respouding  to  death  by  hanging  among  the  Jews.  Deut. 
21  :  22,  23. 

2.  Christ  Avas  guiltless,  yet  voluntarily  took  upon 
Himself  the  accursed  death  of  the  cross,  and  thereby 
"  took  on  Him  the  curse  [i.  e.,  the  heaviest  penalty  for 
sin)  which  lay  upon  me,"  and  removed  it  from  me. 
Of  this  I  am  assured  by  the  death  of  Christ  upon  the 
cross.  Gal.  3  :  13,  Deut.  21 :  33,  Col.  2  :  14,  Heb.  12  : 
2;  13:  12,  13. 

3.  The  cross  was  the  symbol  of  the  deepest  ignominy. 
In  Christ  it  has  become  the  symbol  of.  highest  honor, 
so  that  the  announcement  of  redemption  by  Jesus  Christ 
is  called  the  preaching  of  the  cross.  1  Cor.  1  :  18 ;  2  : 
2.  The  cross  has  become  the  symbol  of  Christianity, 
and  it  has  also  been  perverted  into  a  superstitious  sign. 

Question  40. 

Why  tvas  it  necessanj  for  Christ  to  humble  himself  even  unto  death  f 

Because  with  respect  to  the  justice  and  truth  of  God,  satisfaction 
for  our  sins  could  be  made  no  otherwise  than  by  the  death  of  the 
Son  of  God. 

1.  In  Relation  to  the  Justice  of  God. 

1.  In  accordance  with  the  righteousness  of  God  the 
sinner  had  to  die.  Because  Christ  appeared  for  us, 
^.  e.,  in  our  stead  before  the  judgment  of  God,  it  was 
necessary  to  execute  God's  justice  upon  Him,  and  He 
had  to  die,  thus  paying  the  jDenalty,  i.  e.,  rendering 
satisfaction  for  us.  Gen.  2  :  17,  Rom.  6 :  23  ;  1  :  32, 
Matt.  20 :  28,  Rom.  5 :  8. 


160  THE  HEIDELBERG  CATECHISM. 

n.  In  Relation  to  the  Trutli  of  God. 

That  the  Son  of  God  was  to  die  for  our  sins,  liad  been 
foretold  of  God  by  word  and  types  in  the  Old  Testa- 
ment, and  on  account  of  the  truth  of  God  these  prophe- 
cies must  be  fulfilled.  Isa.  53  :  10,  Luke  '24 :  26. 

a)  By  word.  Ps.  18 :  4,5;  22 :  15,  Isa.  53  :  8. 

b)  In  types.  The  sacrifice  of  Isaac,  Gen.  22 ;  all 
the  sacrifices  (Heb.  9  :  9-14),  especially  the  sacrifice 
on  the  great  day  of  atonement  (Heb.  10  :  12,  14)  ;  the 
paschal  lamb  (1  Cor.  5:  7). 

III.  For  Whom  Christ  Died. 

The  power  of  Christ's  death  becomes  manifest  only 
in  God's  chosen  ones,  i.  e.,  true  believers. 

Question  41. 

Why  was  he  also  buried  f 
Thereby  to  prove  that  he  was  really  dead. 

L  The  Burial  of  Christ  as  Evidence  of  His  Death. 

Persons  that  were  crucified  often  hung  upon  the  cross 
more  than  a  day  before  death  took  place.  The  Jews 
were  required  by  their  law  to  take  down  persons  cruci- 
fied on  the  day  of  their  execution  (Deut.  21 :  23),  and 
therefore  it  was  their  custom  to  break  the  limbs  of  those 
crucified  who  were  still  living  in  order  to  hasten  their 
death.  Jesus  had  expired  at  three  o'clock  in  the  after- 
noon (Matt.  27 :  46),  and  when  toward  evening,  at  the 
request  of  the  Jews,  Pilate  gave  the  command  that  their 
legs  be  broken  and  they  be  taken  down,  the  soldiers 
broke  the  legs  of  the  two  thieves,  but  not  those  of  Jesus 
when  they  saw  that  He  was  already  dead.  When  the 
soldier  thrust  his  spear  into  Jesus'  side,  blood  and  water 
flowed  forth,  proving  that  death  had  taken  place.  John 
19  :  31-35.  The  soldiers  were  convinced  by  what  they 
saw  and  by  the  test  they  had  made  that  Jesus  was  really 


THE  HEIDELBERG  CATECHISM.  161 

dead.  After  the  announcement  was  made  to  Pilate  by 
the  captain  of  the  guard  (Mark  15:  44, 45),  permission 
was  given  to  Joseph  of  Arimathea  and  to  Nicodemus  to 
bury  Him.  His  burial  and  what  preceded  it  constitute 
a  four-fold  evidence  of  His  actual  death.  The  firm 
establishment  of  the  fact  of  his  death  is  important  be- 
cause it  precludes  the  possibility  of  a  mere  swoon  or  au 
apparent  death.  Christ  must  really,  actually  die  if 
redemption  was  to  be  accomplished,  and  if  the  resurrec- 
tion was  to  be  a  progression  from  death  unto  life.  1  Cor. 
15 :  4,  Isa.  58  :  9.  Jesus  had  cited  his  burial  as  wit- 
nessing for  Him.  Matt.  12  :  40.  So  also  in  the  parable, 
John  12 :  24 :  Except  a  corn  of  wheat  fall  into  the 
ground  and  die,  it  abideth  alone  ;  but  if  it  die,  it  bringeth 
forth  much  fruit. 

II.  The  Benefit  of  Christ's  Burial  to  Us. 

1.  From  the  burial  of  Christ  we  receive  a  two-fold 
benefit. 

a)  The  admonition  that  we  be  buried  with  Him  spir- 
itually, i.  e.,  in  His  redemption,  and  that  we  be  separ- 
ated from  sin  and  the  world,  Rom.  6:4. 

b)  The  comfort  that  His  burial  takes  away  the  fear 
of  the  grave  and  sanctifies  our  rest  in  the  tomb.  Jesus 
was  laid  into  a  "  new"  tomb  "  wherein  never  man  before 
was  laid."  (Matt.  27  :  60,  Luke  23  :  53.)  Job  17  :  13, 
Ps.  6 :  5.  Whoever  came  in  contact  with  a  grave, 
according  to  the  law  of  Moses,  (Num.  19:  16,  18)  was 
unclean  for  seven  days.  Rev.  14 :  13. 

2.  Olevianus.  "  The  first  benefit  that  we  receive 
from  His  burial  is  the  confirmation  of  our  faith.  We 
are  not  to  doubt,  since  Christ  died  for  us  and  was  buried, 
that  He  humbled  Himself  for  us  in  such  measure,  that 
neither  death  nor  the  grave  can  hurt  us,  because  the 
Father's  wrath  has  been  appeased.  For  just  as  the  vehe- 
mence of  the  sea  ceased  and  it  became  calm  when  Jonah 


162  THE  HEIDELBERG  CATECHISM. 

(wlio  was  a  type  of  Christ)  was  cast  out  of  the  ship  and 
swallowed  by  the  whale,  so  Christ  also  declared  in 
advance  that  He  should  be  cut  off  out  of  the  land  of 
the  living  and  be  laid  into  the  bosom  of  the  earth  in 
order  that  He  might  reconcile  the  Father  and  calm  His 
wrath. 

"As  in  the  first  place  the  burial  of  Christ  serves  to 
strengthen  our  faith  and  confidence  in  God,  enabliuf; 
us  to  see  more  clearly  the  reconciled,  fatherly  heart  of 
God,  so  also  it  is  to  promote  our  sanctification.  For  as 
Christ,  having  died  for  sin,  rested  in  the  grave,  so  also 
we,  by  the  power  of  our  communion  with  Christ,  are  to 
see  to  it  that  our  old  man  be  buried  with  Christ,  by 
faith  in  Him  and  by  the  testimony  of  holy  baptism  ; 
that  after  our  consciences  have  found  peace  in  Christ, 
we  rest  from  our  former  evil  works  and  allow  God  to 
accomplish  His  work  in  us,  and  that  we  begin  in  our 
consciences  here  on  earth  the  eternal  Sabbath  (Jesus 
remained  in  the  grave  over  the  Sabbath),  until  it  be 
perfected,  when  we  enter  into  eternal  rest  with  Christ." 

3.  The  mode  of  interment  among  the  ancients  was 
by  burial  in  the  ground  or  by  depositing  the  bodies  of 
the  dead  in  vaults.  The  first  burial  of  which  there  is 
a  record  in  the  Scriptures  is  that  in  the  family-vault  of 
Abraham  in  the  cave  of  Machpelah.  Gen.  23.  Not 
only  Israel,  but  also  the  oldest  civilized  nations,  the 
Babylonians,  Assyrians  and  Egyptians,  buried  their 
dead.  That  burial  in  the  ground  is  in  accordance  with 
God's  order  may,  to  a  certain  extent,  be  inferred  from 
His  words  to  Adam,  For  dust  thou  art,  and  unto  dust 
thou  shalt  return  ;  and  from  His  promise  to  Abra- 
ham, Gen.  15 :  15,  And  thou  shalt  go  to  thy  fathers 
in  peace ;  thou  shalt  be  buried  in  a  good  old  age. 
Dent.  34 :  6,  And  he  buried  him  in  a  valley  in  the  land 
of  Moab.  Cremation  was  introduced  later  only  among 
the  heathen.     The  effort  to  introduce  this  custom  among 


THE  HEIDELBERG  CATECHISM.  16a 

Christian  people  is  made  on  the  one  hand  by  those 
who  not  only  have  departed  from  the  Christian  faitli, 
but  who  are  consciously  or  unconsciously  antagonistic 
to  it.  The  movement  is  in  reality  directed  against  the 
doctrine  of  the  resurrection  of  the  dead.  In  itself  it  is 
the  same  to  Almighty  God  whether  he  raises  the  new 
body  out  of  the  dust  of  decomposition  or  the  aslies  of 
incineration.  Otherwise,  what  of  the  countless  martyrs 
who  died  upon  the  funeral  pile?  On  account  of  this 
enmity,  and  because  Christ  hallowed  the  grave,  the 
believing  Christian  will  not  consent  to  the  cremation  of 
his  body,  but  will  insist  upon  its  burial. 

4.  Because  the  grave  has  been  hallowed  for  the  believ- 
ing Christian,  by  Christ's  rest  therein,  the  dedication  of 
Christian  cemeteries  is  a  superfluous   ceremony.      The 
only  act  of  dedication  that  can  properly   take  place  is 
the  ceremony  connected  with  the  first  interment. 

A  "  consecration"  (Einsegnung)  of  the  body  is, 
according  to  Reformed  principles,  wholly  improper, 
since  for  the  reception  of  a  blessing  man  must  necessarily 
use  his  soul  as  the  organ,  but  which  is  no  longer  present 
in  the  body.  The  "  consecration"  of  the  dead  was  not 
practiced  in  the  Evangelical  Church  until  it  arose  in 
the  present  century  in  the  Lutheran  Church,  and  here 
and  there  has  also  crept  into  Reformed  circles.  So  also- 
the  formula,  "the  peace  of  God  rest  upon  this  grave,"" 
has  no  sense,  because  God's  peace  is  a  spiritual  possession 
which  cannot  be  imparted  to  a  lump  of  clay.  So  also- 
there  is  no  propriety  in  commending  the  departed  spirit 
to  the  grace  of  God,  since  after  death  that  grace  bene- 
fits neither  the  believer  nor  the  unbeliever.  There  i& 
an  old  saying,  "As  you  believe  so  you  live,  and  as  you 
live  so  you  die.  And  as  you  die  so  you  go,  and  where 
you  go  there  you  remain."  The  early  Reformed  church 
knew  nothing  of  the  present-day  style  of  funeral  dis- 
courses which  are,  to  a  great  extent,   imitations  of  the 


164  THE  HEIDELBERG  CATECHISM. 

ancient  heathen  eulogies  of  the  dead,  and  which,  accord- 
ing to  the  classification  of  Heinrich  Mueller  (in  his 
"Hours  of  Refreshment"),  fall  under  the  head  of 
■**  Leichenrede  —  Luegenrede"  (funeral  discourse  — 
lying  discourse)  ;  neither  did  it  approve  of  pompous 
display  at  funerals.  So  also  the  ancient  Christian 
church  knew  nothing  of  fiovvers  and  wreaths  upon 
burial  caskets,  which  formed  part  of  the  funeral  observ- 
ances of  the  heathen  of  those  days. 

The  constitution  of  the  Church  of  the  Palatinate  of 
15<)3  contained  this  paragraph  :  "At  burials  all  popish 
and  superstitious  ceremonies  are  to  be  avoided.  We 
are,  however,  to  commit  our  dead  to  the  earth  with 
honor,  as  it  is  becoming,  with  such  services  as  may  be 
of  profit  to  the  living.  In  funeral  discourses  and 
addresses  at  the  grave  the  minister  shall  abstain  from 
excessive  praise.  The  sermons  or  exhortations  shall  be 
chiefly  directed  to  the  instruction  of  those  who  attend 
the  burial,  that  they  may  learn  how  to  live  a  Christian 
life  and  how  to  die  happy. 

Question  42. 

Since  then  Christ  died  for  us,  why  must  loe  also  die  f 

Our  death  is  not  a  satisfaction  for  our  sins,  but  only  an  abolishing 
of  sin,  and  a  passage  into  eternal  life. 

I.  Our  Death  Not  a  Punishment  for  Sin. 

1.  Death  was  appointed  to  man  by  God  in  the  begin- 
ning as  a  penalty  for  sin.  Gen.  2:17.  Rom.  6  :  23, 
1  Cor.  15 :  56,  Heb.  9 :  27.  That  for  the  sinner  tem- 
poral death  is  a  penalty,  i.  e..,  a  punishment  for  sin, 
and  yet  does  not  pay,  i.  e.,  discharge  the  debt,  but 
on  the  other  hand  is  for  him  only  the  introduction  to 
judgment  and  to  eternal  death,  this  it  is  that  fills  the 
natural  man  with  dread  of  death,  and  that  makes  them 
**  through  fear  of  death  all  their  life  time  subject  to 
bondage." 


THE  HEIDELBERG  CATECHISM.  165 

2.  For  believers,  for  whom  Christ  died  and  who  live 
in  Him,  the  relation  to  temporal  death  (of  which  only 
we  treat  here)  has  been  changed.  In  accordance  with 
the  counsel  and  will  of  God,  death  retains  its  place  as 
the  end  of  the  earthly  life.  1  Cor.  15  :  26.  Since  Christ 
by  His  death  has  fully  satisfied  for  all  my  sins,  my 
death  is  no  longer  a  satisfaction  for  my  sins.  Since  in 
Christ  I  enjoy  the  forgiveness  of  sins,  I  cannot  die  in 
my  sins.  In  this  way  death  has  been  robbed  of  its 
sting  and  power,  so  that  the  fear  of  death  no  longer 
abides  in  my  heart.  Heb.  2:  14,  2  Tim.  1  :    10. 

II.  Our  Death  a  Complete  Deliverance  From  Sin. 

1.  Temporal  death  is  a  blessing  to  believers.  For  it 
is  the  end  of  all  outward  and  inward  distress  and  of  all 
misery,  which  is  their  portion  in  the  body  of  this  death 
here  on  earth.  On  the  contrary,  to  be  compelled  to 
remain  in  this  vale  of  sin  and  misery  until  the  time 
when  heaven  and  earth  shall  be  renewed,  would  be  for 
them  a  burden  so  grevious  as  scarcely  to  be  endured. 
Eom.  7  :  24.  On  the  other  hand  it  is  not  possible  to 
enter  upon  eternal  life  in  this  mortal  body,  for  flesh 
and  blood  cannot  inherit  the  kingdom  of  God,  neither 
doth  corruption  inherit  incorrupt'ion.  1  Cor.  15:  50,  2 
Cor.  4:  10. 

_  2.  Temporal  death  is  for  believers  an   abolishing  of 
sin. 

a)  By  temporal  death,  i.  e.,  by  the  separation  of 
body  and  soul,  the  soul  of  the  believer  is  fully  and  for- 
ever freed  from  the  flesh,  in  which  sin  reigns.  Rom. 
7  :  18  ;  6  :  7,  Heb.  4  :  10. 

b)  By  temporal  death  we  are  entirely  freed  from  sin 
and  thereby  death  becomes  for  us  at  the  same  time  the 
entrance  upon  eternal  life  and  the  glorious  libertv  of 
the  children  of  God.  Rom.  8:  21,  John  5:  24;''l2: 
26,  2  Cor.  5:  1. 


166  THE  HEIDELBERG  CATECHISE!. 

3.  Temporal  death  is  to  the  body  of  the  believer  a 
sleep.  John  11:  11,  1  Cor.  15:  18.  For  the  soul, 
departure  from  the  body  is  gain.  Phil.  1  :  21.  There- 
fore the  believer  often  longs  for  death,  2  Cor.  5  :  2,  and 
has  a  desire  to  depart.  Phil.  1  :  23.  Death  has  become 
to  the  believer,  because  of  the  death  of  Christ,  a  victory, 
which  he  approaches  with  joy  and  through  which  he 
passes  in  triumph.  1  Cor,  15  :  do,  57,  Acts  7  :  ''^o,  59. 

Question  43. 

What  further  benefit  do  ive  receive  from  the  sacrifice  avcl  death  of 
Chrid  on  the  cross  f 

That  by  virtue  thereof  our  old  man  is  crucified,  dead,  and  buried 
with  him ;  that  so  the  corrupt  inclinations  of  the  flesh  may  no  more 
reign  in  us,  but  that  we  may  offer  ourselves  unto  him  a  sacrifice  of 
thanksgiving. 

I.  The  Mortification  of  the  Old  Man. 

1.  The  first  benefit  which  we  receive  from  the  sacri- 
fice and  death  of  Christ  on  the  cross  is  the  forgiveness 
of  our  sins  and  full  deliverance  from  sin  in  death.  This 
rests  upon  the  justification  which  He  has  secured  for 
us.  His  sacrifice  and  death  upon  the  cross  have  a  fur- 
ther significance  for  our  life  upon  earth,  since  that  death 
also  accomplishes  our  sanctification,  the  first  part  of 
which  is  the  mortification  of  the  old  man. 

2.  As  in  Christ  our  relation  to  death  has  become 
changed,  so  our  life  itself  becomes  different.  As 
through  Christ's  death  our  death  has  been  transformed 
into  life,  so  our  natural,  sinful  life  shall  be  given  over 
unto  death.  The  "  old  man"  is  not  the  body,  and  to 
give  the  old  man  over  to  death,  does  not  mean  that  we 
are  to  oppress  the  body  by  fasting  and  chastisement. 
"  Our  old  man"  is  our  inborn,  sinful  nature,  the  ten- 
dency to  sin  and  its  indulgence.  And  above  all  the 
exjiression  refers  to  the  so-called  favorite  or  besetting 
sins,  ^.  e.,  particular  inclinations  to  various    forms  of 


THE  HEIDELBERG  CATECHISM.  167 

«in,  e.  g.,  to  lying,  to  anger  and  hatred,  to  covetousuess, 
to  unchastity,  etc. 

3.  Our  old  man  neither  can  nor  ought  to  be  laid  aside 
merely  outwardly,  as  is  a  coat.  On  the  contrary,  since 
it  is  a  part  of  our  inward  life,  we  can  only  be  freed 
from  it  by  its  mortification,  which,  on  our  part,  can  be 
accomplished  only  by  its  gradual  destruction.  The  way 
in  which  this  is  to  be  brought  about  is  indicated  by  the 
reference  to  the  death  of  Christ  in  the  words,  "  cruci- 
fied, dead  and  buried."  In  these  words  the  Scriptures 
speak  of  the  dying  of  the  old  man  in  believers. 

a)  Crucified.  Rom.  6 :  6,  Gal.  5 :  24.  Crucifixion 
is  the  bitterest  death.  Such  it  is  also  spiritually  in  the 
mortification  of  the  old  man.  Matt.  18  :  8,  John  12  : 
25,  Luke  14  :  26.  Crucifixion  was  also  the  most  igno- 
minious death,  and  so  every  one  who  would  live  in 
Christ  Jesus,  must  be  prepared  to  take  upon  himself  the 
ignominy  of  the  cross  of  Christ,  for  it  will  become  his 
rich  portion  at  the  hands  of  the  world  and  the  children 
thereof.  Luke  21 :  17,  Gal.  6 :  14,  1  Cor.  4 :  13,  Acts 
5:  41. 

b)  Dead.  Col.  3  :  5,  8,  9,  Rom.  6 :  11. 

c)  Buried.  Rom.  6 :  4,  Col.  2 :  12. 

4.  Die  (as  to  the  old  man)  before  thou  diest  (the 
temporal  death),  that  thou  diest  not  (the  eternal  death) 
when  thou  diest  (the  temporal  death). 

II.  How  the  Mortification  of  the  Old  Man  Takes  Place. 

1.  Our  old  man  died  in  Christ  as  the  Scriptures  teach. 
Therefore  it  is  also  to  die  in  us.  The  mortification 
takes  place  through  the  destruction  of  the  old  man. 
But  this  we  can  accomplish  only  by  "  virtue  of  the  sac- 
rifice and  death  of  Christ."  As  in  our  natural  birth 
sin  is  transmitted  to  us,  so  also  in  our  spiritual  birth 
(regeneration)  we  become  partakers  of  the  power  of 
Christ's  death,  for  the  vanquishing  of  sin  in  our  flesh. 


168  THE  HEIDELBERG  CATECHISM. 

2.  The  evil  desires  of  the  flesh  are  indeed  also  active 
in  the  regenerate,  but  they  are  not  allowed  to  reign 
over  them,  i.  e.,  to  obtain  the  supremacy.  Rom.  6 : 
12,  14. 

3.  We  are  to  make  an  offering  of  ourselves  to  Christ, 
i.  e.,  out  of  thankfulness  to  Him  for  offering  Himself 
unto  death  as  a  sacrifice  for  us,  we  are  to  mortify  the 
old  man,  to  subdue  and  destroy  more  and  more  the  cor- 
rupt nature  that  is  in  us.  Ps.  51  :  17,  Rom.  6:  13. 

4.  "  What  does  it  mean  to  be  dead  to  the  world  and 
to  sin  ?"  With  this  question  a  youth  once  came  to  an 
old  experienced  Christian.  The  elder  said  :  "  Go  forth 
into  the  cemetery  and  call  the  dead  that  they  come 
forth  to  you  out  of  their  graves."  The  youth  was 
astonished  at  his  words,  but  went  and  did  as  he  was 
requested.  He  returned  to  the  elder,  saying :  "  The 
dead  will  not  come."  "  Then  go  again,"  said  the  elder, 
"call  them,  praise  them,  and  make  promises  to  them." 
This  also  the  youth  did,  and  returning,  said:  "The 
dead  will  not  come."  The  elder  said  :  "  Go  for  the 
third  time  and  call  them,  chide  and  threaten  them." 
The  youth  did  so,  and  came  back  with  the  same 
answer:  "  It  is  of  no  avail,  the  dead  will  not  come." 
"  Learn  then  from  the  dead,"  said  the  elder,  "  what  it 
means  to  be  dead  and  buried  in  Christ  to  sin  and  the 
world, — strenuously  to  resist  the  voice  of  sin  and  of  the 
world,  and  not  to  allow  oneself  to  be  moved  by  its  flat- 
teries and  allurements,  by  its  reproaches  and  threaten- 
ings." 

Question  44. 

Why  is  there  added,  "  he  descended  into  hell?" 

That  in  my  greatest  temptations,  I  may  be  assured,  and  wholly 
comfort  myself  in  this,  that  my  Lord  Jesus  Chri>t,  by  his  inexpres- 
sible anguish,  pains,  terrors,  and  hellish  agonies,  in  which  he  was 
plunged  during  all  his  sufferings,  but  especially  on  the  cross,  hath 
delivered  me  from  the  anguish  and  torments  of  hell. 


THE  HEIDELBERG  CATECHISM.  16^ 

Why  Christ  Suffered  in  His  Soul  the  Torments  of  Hell. 

1.  The  word  hell  (in  Hebrew  "  Sheol,"  in  the  Greek 
"  Hades,"  in  the  German  "  Hoelle,"  is  derived  from  Hel 
or  Helle,  the  goddess  of  the  infernal  world  in  German 
mythology,)  has  various  significations. 

Ursinus  accepts  the  three  following : 

a)  The  grave.     Gen.  42  :  38,  1  Kings  2  :  9. 

b)  The  place  of  the  damned.  Matt.  11  :  23,  Luke 
16:  23. 

c)  The  anguish  and  torments  of  hell.  Ps.  116:  3,  Ps. 
30 :  3  ;  86  :  13,  1  Sam.  2  :  6. 

2.  As  Christ  was  not  only  to  redeem  us  in  body,  but 
also  in  soul  from  eternal  condemnation,  so  He  must  not 
merely  die,  but  also  suffer  in  his  soul  the  torments  of 
hell,  the  punishment  for  our  sins.  This  did  not  occur 
in  the  place  of  the  damned,  but  at  His  death  ;  "  my 
Lord  Jesus  Christ,  by  his  inexpressible  anguish,  pains 
and  terrors,  which  he  suffered  in  his  soul  upon  the 
cross,  and  before,  hath  delivered  me  from  the  anguish 
and  torments  of  hell." 

a)  "  Before,"  in  Gethsemane,  when  He  was  '*  sorrow- 
ful and  very  heavy,"  and  His  soul  was  "  exceeding  sor- 
rowful, even  unto  death"  (Matt.  26:  37,  38),  when  He 
was  "  in  an  agony,"  and  "  his  sweat  was  as  it  were  great 
drops  of  blood."  Luke  22  :  44. 

b)  "Upon  the  cross,"  when  He  cried  out:  "My 
God,  my  God,  why  hast  thou  forsaken  me !"  Matt.  27  : 
46 ;  when  the  father  withdrew  from  him  the  feeling  of 
Jlis  presence  and  communion,  and  He  suffered  the 
anguish  and  terror  of  those  who  are  rejected  of  God. 

3.  By  Christ's  suffering  upon  the  cross,  and  before,. 
the  torments  of  hell  : 

a)  Prophecy,  Hosea  13 :  14,  was  fulfilled. 

b)  There  is  secured  for  me  a  certain  comfort  in  the 
midst  of  my  greatest  temptations,  as  in  times   of  doubt 

18 


170  THE  HEIDELBERG  CATECHISM. 

of  my  redemption  and  salvation   through  Christ.     Ps. 
42 :  7,  8,  Isa.  41),  1  Thes.  1 :  10,  1  Cor.  15  :  55,  57. 

4.  The  conception,  that  Christ  felt  the  torments  of 
hell  in  His  soul,  not  after  His  death  in  the  abode  of  the 
damned,  but  in  His  sufferings  in  Gethsemane  and  upon 
the  cross,  is  undoubtedly  the  correct  one ;  for  His 
redemptive  work  was  completed  by  His  death.  John 
19 :  30.  But  this  belongs  properly  to  question  37, 
which  treats  of  the  sufferings  of  Christ.  "  Especially 
at  the  end  of  his  life,  he  sustained  in  body  and  soul  the 
wrath  of  God  against  the  sins  of  all  mankind."  The 
fact  that  the  expression,  "  He  descended  into  hell,"  fol- 
lows the  articles,  "  was  crucified,  dead  and  buried,"  gives 
us  a  hint  as  to  where  the  soul  of  Christ  remained  after 
His  death,  while  His  body  lay  in  the  grave.  Neither 
is  it  said  anywhere,  that  Christ  arose  from  death,  but 
"  from  the  dead." 

5.  That  which  in  the  German  translation  of  the  Bible 
has  been  rendered  "  Hoelle" — Sheol,  Hades — has  in  the 
original  in  one  place  the  signification  grave,  in  another 
the  place  or  torment  of  the  damned,  then  again  it  sig- 
nified the  realm  of  the  dead,  i.  e.,  all  who  have  departed 
from  the  earthly  life,  who  are  divided  into  two  classes, 
the  saved  and  the  unsaved.  Christ  remained  in  death, 
i.  e.,  in  the  state  of  death,  as  long  as  body  and  soul 
were  separated. 

6.  How  we  are  to  conceive  of  the  realm  of  the  dead, 
appears  from  the  parable  of  the  rich  man  and  Lazarus 
(Luke  16:  19-31).  In  connection  with  which  it  is  to 
be  remembered  that  not  fancies,  but  veritable  relations 
always  lie  at  the  basis  of  that  which  is  figurative  in  the 
parables  of  the  Lord.  Those  who  have  departed  from 
this  life,  are  found  in  two  entirely  sepai-ate  ]:)laces. 
Verse  26.  From  the  expression  "  pass  from  hence," 
and  from  verse  23,  where  the  rich  man  "  lift  up  his 
eyes  and  seeth  Abraham  afar  off,"   it  follows,   that  the 


THE  HEIDELBERG  CATECHLS.AI.  171 

abode  of  the  saved  is  on  high  (in  '*  heaven,"  where  the 
holy  angels  carried  Lazarus),  and  the  abode  of  the 
damned  is  in  the  deep  (in  "  hell,"  where  also  the  fallen 
angels  are).  Matt.  25 :  41.  The  Scriptures  speak  not 
only  of  heaven  in  general,  but  also  of"  heavens."  Paul 
was  "  caught  up  to  the  third  heaven."  2  Cor.  12 :  2. 
Christ  says :  "  In  my  Father's  house  are  many  man- 
sions." John  14  :  2.  The  abode  of  the  blessed,  where 
the  faithful  of  the  Old  Covenant  enjoy  the  rest  and 
refreshment  of  eternal  life,  is  called  Abraham's  bosom, 
because  unto  him,  the  father  of  the  faithful,  are  gathered 
those  of  his  posterity  (he  was  gathered  to  his  people), 
who  are  appointed  unto  eternal  life.  Thither  also  the 
soul  of  Christ,  as  a  son  of  Abraham  according  to  the 
flesh,  went  at  death,  where  it  was  in  the  hands  of  His 
heavenly  Father,  into  which  He  had  commended  it 
(His  human  "spirit,"  Luke  23:  46),  when  He  died 
upon  the  cross.  To  this  points  His  answer  to  the  thief 
upon  the  cross :  "  To-day  shalt  thou  be  with  me  in 
paradise."  Luke  23 :  43.  To  the  highest  heaven  of 
glory,  upon  the  throne  of  majesty,  Christ  was  exalted 
only  by  His  ascension. 

Of  a  "  limbo"  or  a  "  purgatory,"  as  the  Romish 
Church  teaches,  the  Scriptures  do  not  know  anything, 
neither  of  what  is  taught  by  the  Lutheran  Church 
that  Christ,  before  His  appearance  as  risen,  went  imme- 
diately with  body  and  soul,  to  the  place  of  the  damned, 
there  to  celebrate  His  triumph  over  hell  and  the  devil. 

Question  45. 

What  does  the  resurrection  of  Christ  profit  us  f 

First :  by  his  resurrection  he  hath  overcome  death,  that  he  might 
make  us  partakers  of  that  righteousness,  which  he  had  purchased  for 
us  by  his  death.  Secondly,  we  are  also  by  his  power  raised  up  to  a 
new  life.  And  lastly,  the  resurrection  of  Christ  is  a  sure  pledge  of 
our  blessed  resurrection. 


172  THE  HEIDELBERG  CATECHISM. 

I.  The  Significance  of  the  Resurrection  of  Christ. 

1.  The  resurrection  of  Christ  consists  in  this,  that 
His  soul,  gloriiied  by  the  Father,  was  united  vvitli  the 
body,  so  that  the  body  was  reanimated  and  also  glori- 
fied ;  and  thus  Christ  went  forth  out  of  the  grave  alive 
and  glorious. 

2.  The  body,  with  which  Clirist  arose,  was  the  same 
that  was  slain  upon  the  cross  and  was  laid  lifeless  into 
the  grave,  but  not  without  the  weakness  and  mortality 
of  the  flesh.  John  20:  27,  Luke  24:  39-40,  Rev.  1: 
18,  Rom.  6  :  U. 

o.  The  resurrection  of  Christ  was  the  work  of  the 
Triune  God. 

The  Father  raised  Him  up.  Acts  2  :  32,  Rom.  6 : 
4,  Heb.  13  :  20. 

Christ  arose  through  the  power  of  His  divinity  as  the 
Son.  John  2  :  19  ;  10 :  18.  Through  the  Holy  Ghost 
the  living  power  of  God  is  ever  manifesting  itself. 
John  6:  63,  Rom.  8:  11. 

4.  Christ  arose  on  the  third  day,  not  earlier,  that  His 
real  death  might  thereby  be  manifested ;  not  later, 
because  on  the  third  day  the  decomposition  of  the  body 
sets  in.  John  11  :  39  (Lazarus).  The  body  of  Jesus 
was  not  to  be  subject  to  decomposition.  Acts  13:  35, 
37,  Ps.  16:  10.  The  body  of  Jesus  did  not  suffer 
decomposition,  but  came  forth  from  the  grave  trans- 
formed, i.  e.,  glorified. 

5.  That  Christ  really  and  truly  arose  from  the  dead, 
is  of  greatest  importance.  For  upon  it  are  based  all 
our  Christian  faith,  our  salvation  and  eternal  life.  1 
Cor.  15 :  17-19. 

6.  The  resurrection  of  Christ  is  one  of  the  best 
attested  facts.  The  evidence  in  its  favor  is  as  ibllows : 
a)  It  was  foretold  in  the  Old  Testament,  as  well  as  by 
Christ  Himself.   ]  Cor.  15:  4,  Ps.  16:   10,  Isa.  53:  8. 


THE  HEIDELBERG  CATECHISM.  173 

As  types  of  it  under  the  Old  Covenant  may  be  cited  : 
The  going  forth  of  Noah  out  of  the  ark,  Gen.  (S  :  16  ; 
the  sacrifice  of  Isaac,  Gen.  22  :  4, 12  ;  Joseph's  deliver- 
ance out  of  prison  and  his  exaltation,  Gen.  41  :  37  ; 
Aaron's  rod  that  budded,  Num.  17 :  1-11  ;  Jonah, 
Matt.  12  :  40.  Christ  Himself  had  told  His  disciples 
on  three  different  occasions  that  He  would  rise  again 
on  the  third  day.  Matt.  1(3  :  21  ;  17  :  23  ;  20:  19,  and 
in  addition,  John  2  :  19.     b)   Testimony  to  it  was  borne  ; 

1.  By  His  enemies.  Tliey  knew  of  Christ's  predic- 
tion of  His  resurrection,  and  they  feared  it.  Matt.  27  : 
63,  64.  But  in  spite  of  the  stone,  the  seal  and  the 
watch,  He  arose.  The  Roman  soldiers,  who  watched 
the  grave,  published  everything  that  had  occurred,  but 
were  bribed  by  the  Jews  to  tell  a  lie.  Matt.  28  :   11-15. 

2.  By  the  angels.  Matt.  28  :  6,  Luke  24 :  23. 

3.  By  His  appearance  to  His  disciples, — to  Mary 
Magdalene,  John  20:  11-18;  to  the  other  women, 
Matt.  28 :  9,  10 ;  to  Peter,  Luke  24  :  34,  1  Cor.  15  : 
5 ;  to  the  disciples  on  the  way  to  Emmaus,  Luke  24 : 
13-35 ;  to  the  disciples  on  the  evening  of  the  day  of 
the  resurrection,  when  Thomas  was  absent,  John  20  : 
19-25  ;  to  the  disciples  eight  days  later  when  Thomas 
was  present,  verses  26-29  ;  at  the  Sea  of  Tiberias,  John 
21 :  1-14 ;  upon  the  mountain  in  Galilee,  Matt.  28 : 
16 ;  1  Cor.  15  :  6  (he  was  seen  of  above  five  hundred 
brethren  at  once  ;  of  whom  the  greater  part  remain 
unto  this  present — about  the  year  57  A.  D.) ;  to  James, 
the  Lord's  brother,  1  Cor.  15 :  7  ;  lastly  to  the  eleven 
upon  the  Mount  of  Olives  at  the  time  of  His  ascension, 
Mark  16 :  19,  Luke  24  :  50,  Acts  1  :  4-9. 

The  Risen  One  appeared  in  a  glorified  body.  He 
ate  and  drank,  not  because  He  needed  nourishment, 
but  to  convince  His  disciples  of  His  bodilv  resurrec- 
tion. Luke  24:  39-43,  Acts  10 :  41.  He  suddenly 
appeared  in    the    midst   of    them,    when    they    were 


174  THE  HEIDELBERG  CATECHISM. 

assembled  with  closed  doors.     No  material  obstruction 
intercepted  His  glorified  body.  John  20 :  21,  2G. 

After  His  ascension,  Christ  appeared  to  Stephen, 
Acts  7  :  oo;  to  Paul,  Acts  9:  3,  5,  1  Cor.  15:  8;  to 
John,  Rev.  1 :  12-18.  To  these  He  also  appeared  in 
His  glorified  bodily  form. 

4.  By  His  disciples,  who  had  in  part  failed  to  com- 
prehend His  words,  that  He  would  rise  again  on  the 
third  day,  and  had  in  part  forgotten  them,  Luke  18  :  33, 
34;  24:  21.  They  were  not  prepared  for  the  appear- 
ances of  the  Risen  One,  and  were  terrified  by  them, 
Luke  24 :  37,  and  to  some  extent  continued  to  doubt 
His  actual  resurrection.  John  20:  25,  Mark  16:  14. 
When  these  same  disciples,  after  being  fully  convinced, 
and  having  had  the  experience  of  the  resurrection  of 
Christ,  preached  the  fact  and  sealed  it  by  their  death, 
they  certainly  are  unimpeachable  witnesses. 

5.  By  the  saints  of  the  Old  Covenant,  who  after  the 
resurrection  of  Christ  came  forth  from  their  graves  and 
appeared  to  manv  in  the  city  of  Jerusalem.  Matt  27  : 
52,  53. 

6.  By  the  exalted  Savior's  own  words.  Rev.  1  :  18. 

7.  By  the  spread  and  perpetuity  of  His  kingdom 
upon  earth,  which  must  have  a  living,  not  a  dead  King. 
Matt.  28  :  18,  20. 

XL  The  Threefold  Benefit  of  the  Resurrection  of  Christ. 

A.  The  first  benefit  is  our  justification. 

1.  Christ  by  His  death  paid  the  penalty  of  sin,  and 
thereby  secured  our  righteousness.  Death  had  no  power 
over  Him  to  hold  Him,  because  He  was  without  sin. 
Heb.  7  :  26,  27.  If  Christ  had  remained  in  the  grave, 
His  death  would  have  been  of  no  benefit  to  us.  1  Cor. 
15  :  17.  By  His  resurrection  He  proved  Himself  the 
Son  of  God,  who  made  an  atonement,  not  for  Himself, 
but  for  our  guilt,  and,  therefore,  death  had  no  claim 
upon  Him.  Rom.  1 :  4 ;  4 :  25. 


THE  HEIDELBERG  CATECHISM.  175 

2.  His  resurrection  was  necessary,  that  He  might 
impart  to  us  His  purchased  redemption,  i.  e.,  the  for- 
giveness of  sin,  and  that  it  miglit  serve  as  a  divine  seal 
thereof  to  His  people.  2  Tim.  1  :  10,  Rev.  o  :  7. 

3.  Olevianus.  "  The  first  benefit  is,  that  the  resur- 
rection of  Christ  is  to  us  a  sure  testimony  that  God 
regards  us  as  righteous,  as  St.  Paul  teaches :  'And  if 
Christ  be  not  raised,  your  faith  is  vain  ;  ye  are  yet  in 
your  sins.'  1  Cor.  15  :  17.  From  this  we  conclude  that 
Christ,  being  risen,  believers  no  more  remain  in  their 
sins  ;  not  that  there  is  no  more  sin  in  them,  but  that 
these  have  been  pardoned,  and  are  not  reckoned  against 
them.  For  since  Christ  died,  not  for  His  own  sins,  but 
for  ours,  it  must  follow  that  not  one  of  all  our  sins 
remains  which  was  not  fully  punished  and  paid  for, 
since  they  were  all  cast  upon  the  body  of  Christ. 
Otherwise  Christ  could  not  have  arisen,  for  where  yet 
one  sin  remains  the  wages  of  sin  abide,  viz.,  death." 

B.  The  second  benefit  is  our  resurrection  and  sancti- 
fication. 

1.  The  death  and  resurrection  of  Christ  are  not  a 
mere  judicial  process,  upon  which  we  may  rest  in  an 
outward  way  :  for  when  Christ  imparts  to  us  righteous- 
ness, which  is  the  fruit  of  His  death  and  resurrection, 
we  must  experience  the  power  of  that  righteousness 
within  ourselves,  and  the  same  conduces  to  our  spiritual 
resurrection.  We  are  now,  i.  e.,  herein  this  life,  raised 
up  out  of  the  life  of  sin  into  a  new  life.  This  takes 
place  in  our  quickening  or  regeneration  by  the  Holy 
Ghost  and  through  our  sanctification,  not  of  ourselves, 
but  "  by  His  (Christ'sj  power."  As  the  mortification 
of  the  old  man  (Ques.  43,  I.,  1)  by  the  power  of  Christ's 
death  is  the  first  part  of  our  sanctification,  so  the  quick- 
ening of  the  new  man,  the  new  life  in  us,  by  the  power 
of  His  resurrection,  constitutes  the  second  part.  Rom. 
6 :  4,  (3,  Col.  2  :  12,  13,  2  Cor.  5  :  17,  Phil.  3  :  9-14. 


176  THE  HEIDELBERG  CATECHISM. 

2.  Olevianus.  "  The  other  benefit  is  the  quickening 
of  the  new  man.  Just  as  Christ  by  His  resurrection 
from  the  dead  was  declared  righteous  and  free  from  all 
our  sins,  1  Tim.  o  :  16,  and  was  at  the  same  time  quick- 
ened by  the  power  of  God  ;  so  also  whoever  is  brought 
by  the  same  power  of  God  to  true  faith  in  Christ  Jesus 
(for  faith  is  brought  about  by  the  same  at  might}'  power 
of  God,  by  which  Jesus  was  raised  from  the  dead),  is 
declared  free  fjom  all  his  sins  and  righteous  in  Christ, 
and  together  with  Him  is  quickened  unto  eternal  life. 
Eph.  2:  4-10.  Further,  the  resurrection  of  Christ  is 
a  pledge  that  we  shall  be  able  to  stand  fast  and  to 
endure  unto  the  end  in  the  faith,  which  we  have 
received  through  His  power,  and  that  we  shall  not  fall 
away  from  Him.  For  as  Christ  dieth  no  more,  butliv- 
•eth  a  .life  which  can  never  cease  nor  be  destroyed,  Rom. 
G  :  10;  so  also  those,  who  are  ingrafted  into  Christ  by 
faith,  receive  from  Him  a  spiritual  life,  which  is  wrought 
in  them  by  the  Holy  Ghost,  who  dwelleth  in  Christ 
:and  in  them,  a  life  which  can  never  be  extinguished, 
not  even  when  body  and  soul  are  separated  from  each 
other.  1  Peter  1  :  8,  5,  9,  Gal.  2 :  20.  Since  then 
Christ's  life  has  been  begun  in  believers,  a  life  of  such 
a  kind  and  character,  that  it  will  never  come  to  an  end, 
so  they  are  to  feel  assured  that  He  will  bring  it  to  per- 
fection. 

C.  The  third  benefit  is  our  glorification. 

1.  As  Christ  by  His  death  became  our  surety  and 
paid  the  penalty  of  our  guilt,  so  His  resurrection  is  for 
us  the  pledge,  i.  e.,  the  certain  assurance,  that  our  bod- 
ies, after  being  subjected  to  temporal  death,  will,  by 
virtue  of  His  resurrection,  be  restored  again  from  the 
dust  and  glorified,  even  as  He  arose  from  the  dead  with 
His  glorified  body.  John  11 :  25,  26,  1  Cor.  15:  20, 
21.  Christ  is  called  the  first-fruits  of  them  that  are 
asleep,  which  signifies  that,  as  in  the  Old  Covenant  all 


THE  HEIDELBERG  CATECHISM.  177 

the  other  fruits  of  the  liekl  were  sanctified  by  the  first- 
fruit  of  the  fiekl,  which  was  offered  and  devoted  to  God 
(Deut.  26),  so  must  also  all  the  members  of  Christ  arise 
to  eternal  glory,  because  their  Head,  as  the  first-fruits, 
arose  gloriously. 

2.  There  is  a  twofold  resurrection  at  the  end  of  the 
world,  one  to  eternal  life,  which  is  the  blessed  resurrec- 
tion, and  another  to  judgment  or  eternal  death.  John  5  : 
29.  But  of  the  blessed  bodily  resurrection  only  those 
will  have  ])art,  who  are  here  spiritually  awakened  to 
the  new  life  and  walk  in  it.  Rom.  8 :  li. 

3.  Olevianus.  The  third  benefit  is,  that  "  the  resur- 
rection of  Christ  is  to  us  a  sure  pledge  that  our  bodies 
shall  also  arise  to  eternal  life.  For  since  not  only  our 
souls,  but  also  our  bodies  are  members  of  Christ,  1  Cor. 
6  :  15,  it  would  be  detrimental  to  the  body  of  Christ, 
to  allow  His  members  forever  to  remain  in  death. 
Therefore  it  follows,  that  by  the  same  spirit  by  which 
the  body  of  Christ  was  raised  from  the  dead,  and  which 
dwells  in  our  body,  we  shall  be  raised  from  the  dead, 
Rom.  6 :  8,  11,  and  shall  be  made  like  the  glorious 
body  of  Christ,  with  complete  victory  over  sin  and 
death,  and  in  perfect  righteousness  and  glory.  Phil.  3  : 
21.  Therefore  the  happy  and  blessed  resurrection  of 
our  flesh  and  subsequent  immortality  is  already  decreed 
to  us  by  God,  since  He  raised  up  our  Mediator  from 
the  dead.     2  Tim.  1 :  10." 

Question  46. 

How  dost  thou  understand  these  words,  "  he  ascended  into  heaven  f" 
That  Christ,  in  sight  of  his  disciples,  was  taken  up  from  earth  into 

heaven,  and  that  he  continues  there  for  our  interest,  until  he  come 

again  to  judge  the  quick  and  the  dead. 

1.  After  His  resurrection,  Christ  communed  with 
His  disciples  for  forty  days,  appearing  to  them  in  var- 
ious places  and  conversing  with  them  concerning  the 


178  THE  HEIDELBERG  CATECHISM. 

kingdom  of  God.  xlcts  1  :  3.  These  forty  days  at  the 
close  of  His  redemptive  work  upon  earth,  correspond  to 
the  forty  days  in  the  desert  at  the  beginning  of  His 
ministry.  For  the  disciples  this  occasional  intercourse 
with  the  Risen  One,  so  different  from  the  earlier  daily 
association  with  Him,  was  a  preparation  for  the  time, 
when  with  their  bodily  eyes  they  should  no  longer  see 
Him  who  was  exalted  to  heaven. 

2.  Christ  was  taken  up  into  heaven. 

3.  Christ,  with  respect  to  His  human  nature,  entered 
heaven  with  the  same  body  in  which  He  became  man, 
lived  and  suffered  upon  earth,  died  and  rose,  and  which 
was  now  fully  glorified.  Otherwise  His  disciples  could 
not  have  seen  Him  ascend  into  heaven.  Mark  16  :  19, 
Luke  24  :  51,  Acts  1 :  9,  10. 

With  respect  to  His  divine  nature,  Christ,  even  after 
His  incarnation,  was  and  remained  everywhere  present, 
therefore  also  in  heaven.  John  3  :  13. 

4.  Evidence  of  the  ascension  of  Christ. 

a)  The  prophecies  of  the  Old  Testament :  1.  In 
word,  Psalm  47  :  5 ;  68 :  18,  Col.  1 :  13  ;  2  :  15.  2.  In 
type,  Enoch,  Gen.  5 :  24 ;  Elijah,  2  Kings  2:  11  ;  the 
high  priest  who  entered  into  the  holy  of  holies,  Heb. 
9:  24. 

b)  Christ  Himself  foretold  it.  John  3  :  13  ,  16  :  28  ; 
20:  17. 

c)  His  disciples.  (Peter)  Acts  2 :  33,  Eph.  4 :  10,  1 
Peter  3 :  22. 

d)  His  subsequent  appearances  in  glory  to  Stephen, 
Acts  7  :  55;  to  Paul,  Acts  9:3;  18 :  9  ;  to  John, 
Rev.  1:7. 

e)  The  outpouring  of  the  Holy  Ghost  which  Christ 
had  promised  to  send  from  the  Father  to  His  disciples. 
John  15 :  26,  Acts  2  :  2. 

5.  Christ  ascended  into  heaven  "  for  our  interest." 
John  14  :  3  ;  16  :  7. 


THE  HEIDELBERG  CATECHISM.  179> 

G.  Christ  continues  in  heaven  until  His  return  at 
the  last  day.  Acts  3 :  21,  Matt.  24 :  30,  Col.  3 :  1, 
Phil.  3  :  20. 

7.  That  we  do  not  see  the  Savior  who  is  exalted  in 
heaven,  does  not  perplex  us,  but  it  is  a  test  of  our  faith. 
John  20  :  29,  2  Cor.  5 :  7,  1  Peter  1 :  7,  8. 

8.  Olevianus :  "  I  believe  that  Christ  ascended  into 
heaven,  i.  e.,  I  believe  that  Christ,  who,  with  respect  to 
His  divinity,  was  at  all  times  present  in  hea.ven,  after 
He  had  fulfilled  all  things  upon  earth  that  were  given 
Him  to  do,  and  for  forty  days  had  instructed  His  dis- 
ciples concerning  the  truth  of  His  resurrection  and  the 
kingdom  of  God,  ascended  into  heaven  with  the  same 
body,  which  is  of  the  same  substance  with  our  body, 
which  He  took  upon  Himself  from  the  substance  (the 
flesh  and  blood)  of  the  Virgin  Mary,  which  hung  upon 
the  cross,  died  and  was  buried,  and  arose  immortal,  that 
He,  I  say,  ascended  with  the  same  body  and  with  His 
human  soul  from  this  earth  into  heaven,  where  all 
believers  dwell  after  this  life.  John  14 :  2." 

Question  47. 

Is  not  Christ  ivith  us  then,  even  to  the  end  of  the  world,  as  he  hath 
promised  f 

Christ  is  very  man  and  very  God  ;  with  respect  to  his  human  na- 
ture, he  is  no  more  on  earth ;  but  with  respect  to  his  Godhead, 
majesty,  grace  and  Spirit,  he  is  at  no  time  absent  from  us. 

duestion  48. 

But  if  his  human  nature  is  not  present  wherever  his  Godhead  is^ 
are  then  these  two  natures  in  Christ  separated  from  one  another  f 

Not  at  all ;  for  since  the  Godhead  is  incomprehensible  and  omni- 
present it  must  necessarily  follow  that  the  same  is  not  limited  with  the 
human  nature  he  assumed,  and  yet  remains  personally  united  to  it. 

Both  the  47th  and  the  48th  Questions  treat  of  the 
relation  of  the  two  natures  in  Christ,  the  divine  and 
the  human,  after  His  exaltation  to  heaven,  and  relate  to 


180  THE  HEIDELBERG  CATECHISM. 

the  difference  between  the  Lutheran  and  tlie  Eeformed 
Church  with  respect  to  this  doctrine.  The  Lutheran 
Church  teaches,  that  with  the  exaltation  of  Christ  to 
the  right  liand  of  God,  all  the  attributes  of  the  divine, 
including  also  omnipresence,  were  communicated  to  His 
human  nature.  Thus  it  is  intended  to  prove,  that  in 
the  Lord's  Supper  the  body  and  the  blood  of  Christ  are 
substantially  present  in  the  bread  and  wine  after  their 
consecration.  The  inference  is  thus  drawn  :  The  right 
hand  of  God  is  everywdiere  present.  Christ  sitteth, 
with  respect  to  His  humanity,  at  God's  right  hand. 
Therefore  His  humanity  is  every w^here  present.  Ursi- 
nus  very  pertinently  proves  this  conclusion  to  be  incor- 
rect :  "  Because  the  humanity  of  Christ  is  not  itself  the 
right  hand  of  God's  power,  but  is  seated  at  the  right 
hand  of  God,  and  because  not  everything  that  is  seated 
at  the  right  hand  of  God  is  on  that  account  everywhere 
present.  For  Christ  is  seated  at  the  right  hand  of  God 
and  conducts  His  kingly  office,  in  accordance  wdth  the 
attributes  of  both  His  natures.  With  respect  to  His 
divinity  He  is  everywhere  present :  with  respect  to  His 
humanity  He  is  not  present  in  more  than  one  place  at 
one  time,  and  yet  remains  Lord  over  all  creatures,  wdio 
upholds  and  governs  all  things  by  His  divine  power." 
In  the  consideration  of  these  questions  we  must  always 
be  mindful  of  the  fact  that  our  thought  and  language 
are  limited,  and  we  must  hold  ourselves  within  what 
God  has  revealed  to  us  in  His  word  and  the  extent  to 
which  He  has  revealed  it. 

1.  Christ  is  true  God  and  true  man.  This  is  revealed 
throughout  the  Scrijitures,  and  we  accept  this  truth  in 
good  faith,  a  truth  with  which  also  agrees  the  promise 
of  the  Lord  :  "  Lo,  I  am  with  you  alway,  even  unto  the 
end  of  the  world."  Matt.  28  :  20.  He  is  true  God,  and 
as  such,  viz.,  with  respect  to  His  divine  essence.  He  is 
not  limited  either  before,  during  or  after  His  life  u23on 


THE  HEIDELBERG  CATECHISM.  181 

earth.  As  true  man  He  assumed  in  His  incarnation  a 
body  that  was  limited  (limited  in  space),  and  as  He 
remains  also  after  His  exaltation  to  the  right  hand  of 
God  in  heaven  true  man,  so  He  also  retains  the  char- 
acteristic of  limitation  in  space  belonging  to  a  real 
human  body.  With  respect  to  His  human  nature,  He 
is,  therefore,  no  more  on  earth.  Matt.  26  :  11,  John  10  : 
28,  Heb.  8 :  4,  John  17  :  24.  If  Christ  were  omni- 
present with  respect  to  His  human  nature,  they  who  are 
to  enter  into  His  glory  after  death,  would  not  need  to 
change  their  abode,  but  might  be  glorified  here  upon 
earth. 

3.  But  with  respect  to  His  Godhead,  Majesty,  Grace 
and  Spirit,  He  is  at  no  time  absent  from  us. 

a)  His  majesty,  i.  e.,  His  power  and  glory.  He  reveals 
in  us  that  we  may  know  Him,  love  Him  above  all 
things,  and  that  we  may  not  esteem  the  world  and  its 
glory,  but  overcome  the  world  and  the  devil,  and  do 
all  things  throuirh  Him  alone,  who  strengtheneth  us. 
1  John  5:  4;  2":  14,  Phil  4 :  13. 

b)  By  His  grace  He  bears  us  up  continually,  and 
assures  our  hearts  of  His  love,  although  we  vet  sin 
daily.  John  14  :  23. 

c)  With  His  spirit  He  works  powerfully  in  us,  pre- 
serves us  in  living  communion  with  Himself,  and  com- 
forts us  at  all  times.  John  14 :  18,  Matt.  18 :  20,  Gal. 
4 :  6,  2  Cor.  3  :  18. 

4.  Thus  the  two  natures  in  Christ  are  not  separated, 
even  as  they  were  not  separated  during  His  earthly 
life,  since  by  His  ascension  He  only  changed  the  abode 
of  His  human  nature,  exchanged  earth  for  heaven.  Of 
His  divine  nature  what  God  said  (1  Kings  8 :  27)  is 
true,  and  of  His  human  nature  what  is  recorded  in 
Acts  3 :  21. 

5.  In  this  doctrine  the  Reformed  Church  is  in  entire 
accord  with  the  Church  of  the  first  centuries,  while  the 


182  THE  HEIDELBERG  CATECHISM. 

doctrine  of  the  ubiquity  of  Christ's  human  nature  is 
new  and  has  no  foundation  in  Scripture.  We  shall 
here  cite  the  testimonies  of  the  Church  father  Augustine 
(Bishop  of  Hippo,  died  430). 

a)  With  respect  to  His  Majesty,  Providence,  inex- 
pressible grace,  what  is  said  of  Him  is  fulfilled  :  "  Lo, 
I  am  ^vith  you  alway,  even  unto  the  end  of  the  world." 
AVith  respect  to  the  flesh  which  the  Word,  the  Son  of 
God,  assumed,  i.  e.,  with  respect  to  that  which  was  born 
of  the  Virgin  Mary,  w^as  arrested  by  the  Jews,  nailed 
to  the  cross,  taken  down  from  the  cross,  wrapped  in 
linen,  laid  into  the  grave,  appeared  in  the  resurrection, 
ye  will  not  always  have  Him  with  you.  Why  ?  Be- 
cause with  respect  to  His  bodily  presence,  after  com- 
muning with  the  narrower  and  wider  circle  of  disciples 
for  forty  days.  He  ascended  into  heaven,  whither  they 
followed  Him  with  their  eyes,  but  not  bodily,  and  is 
not  here.  He  is  yonder,  because  He  is  seated  at  the 
right  hand  of  God ;  and  He  is  here,  because  with 
respect  to  His  Majesty,  He  is  at  no  time  absent  from 
us.  Or,  with  respect  to  the  presence  of  His  Majesty 
(i.  e.,  His  Godhead),  Christ  will  always  be  present  with 
us ;  of  the  presence  of  the  human  nature  {i.  e.,  His 
humanity),  what  He  said  to  His  disciples  holds  true: 
"  But  me  ye  have  not  always."  For  with  respect  to 
His  bodily  presence,  He  remained  with  the  Church  but 
few  days,  but  now  He  is  present  to  faith,  but  not  to 
sight.      (Augustinus,  Tract  50  in  Job.). 

b)  Do  not  doubt  that  the  man  Christ  Jesus  is  now 
in  the  place  whence  He  will  come ;  and  remember  and 
hold  fast  the  confession,  that  He  is  risen  from  the  dead, 
ascended  into  heaven  and  sitteth  at  the  right  hand  of 
the  Father,  and  will  come  from  none  other  place  to 
judge  the  quick  and  the  dead,  and  in  accordance  with 
the  word  of  the  angel.  Acts  1 :  11,  shall  so  come  in  like 
manner,  as  He  was  seen  going  into  heaven,  i.  e.,  in  the 


THE  HEIDELBERG  CATECHISM.  183 

substance  and  form  of  the  flesli,  to  which  indeed  He 
gave  immortality,  but  the  nature  of  which  he  did  not 
thereby  take  away.  With  respect  to  His  human  form, 
it  must  not  be  imagined  that  He  has  been  effused  every- 
where. For  we  must  be  on  our  guard,  that  we  do  not 
conceive  of  the  Divinity  of  His  person  in  such  a  man- 
ner as  to  destroy  the  reality  of  His  humanity.  For  it 
does  not  follow  that  that  which  is  in  God  is  like  Him, 
everywhere  present.  For  the  Scriptures  also  say  of  us, 
that  in  Him  we  live,  move  and  have  our  being,  and  yet 
we  are  not  like  God  everywhere  present.  But  the  man 
Christ_  Jesus  is  in  God  differently,  since  God  (the  God- 
head) is  in  the  man  (Christ)  in  an  especial  and  peculiar 
manner.  For  both  God  and  man  constitute  one  person, 
and  both  one  Christ  Jesus,  who  is  everwhere  present 
with  respect  to  His  divinity,  but  in  heaven  with  respect 
to  His  humanity.  This  is"'the  confession  of  the  Chris- 
tian Church,  according  to  the  simple  understanding  of 
the  article  of  the  Christian  faith  '(Augustiiius  ad  Dar- 
danum,  Epist.  57). 

Question  41). 

Of  What  advantage  to  us  is  Chrisfs  ascension  into  heaven  ? 

First,  that  he  is  our  advocate  in  the  presence  of  his  Father  in 
heaven  ;  secondly,  that  we  have  our  flesh  in  heaven,  as  a  sure  pledge 
that  he,  as  the  head,  will  also  take  up  to  himself,  us,  his  members; 
thirdly,  that  he  sends  us  his  Spirit,  as  an  earnest,  by  whose  power 
we  "  seek  the  things  which  are  above,  where  Christ  sitteth  at  the 
right  hand  of  God,  and  not  things  on  earth." 

I.  Christ  our  Intercessor  in  Heaven. 

1.  Christ  represents  us  in  the  presence  of  the  Father, 
for  He  presents  in  behalf  of  those  who  believe,  who  are 
ingrafted  into  Him  and  constitute  with  Him  one  body, 
the  righteousness  which  He  has  wrought  out  for  them, 
and  with  which  their  sins  are  covered  in  the  sight  of 
God.  Heb.  9 :  24,  Rom.  8  :  34,  1  John  2:1. 


184  T[II-:  HEIDELBERG  CATECHISM. 

2.  Because  of  His  intercession,  which  is  foiuuled 
upon  His  sacrifice,  our  prayers  offered  in  His  name  are 
heard  by  the  Father.  Heb.  7  :  25,  John  14 :  13. 

3.  Olevianus.  "  Because  Christ  through  His  own 
blood  entered  the  sanctuary,  which  is  not  made  witli 
hands,  into  heaven  itself,  it  is  a  certain  assurance,  or 
thereby  the  world  is  powerfully  convinced,  that  through 
Christ  has  been  accomplished  eternal  righteousness,  as 
Daniel  (9  :  24)  prophesied.  So  that  it  is  not  only  evi- 
dence of  our  righteousness  that  Christ  once  entered 
into  the  holy  of  holies,  but  also  the  fact  that  He  abides 
there  and  appears  before  the  Father  continually  in  our 
name,  is  a  continuous  accomplishment  or  advancement 
of  our  righteouMiess ;  because  by  virtue  of  His  only 
sacrifice,  with  which  He  blotted  out  our  sins  in  His 
body  through  eternity.  He  appears  righteous  contin- 
ually before  the  face  of  God.  Heb.  9  :  24." 

II.  Christ's  Flesh  our  Pledge  In  Heaven. 

1.  Christ  is  exalted  to  heaven  in  our  flesh,  i.  e.,  with 
His  human  nature,  which  He  received  from  us,  and 
wdiich  He  still  shares  with  us  in  His  glorification.  As 
our  surety,  who  had  offered  Himself  to  the  Father  for 
His  chosen  ones  already  before  the  foundation  of  the 
world,  He  entered  into  heaven  and  glory,  as  He  had 
entered  into  suffering  and  death.  Jer.  30:  21.  In  this 
we  have  the  assurance  that  not  only  our  soul,  but  also 
our  glorified  body  will  hereafter  participate  in  eternal 
salvation.  This  assurance  is  further  strengthened  in 
that  we  stand  in  indissoluble  life  communion  (head  and 
members)  with  Him.  "  Does  a  head  leave  its  mem- 
ber, does  it  not  draw  it  after  itself?"  John  12:  32; 
14:  3,  Eph.  2:  6,  Thii.  3:  20. 

2.  Olevianus.  *'  By  His  ascension  Christ  took  posses- 
sion of  the  heavenly  inheritance  in  l)ehalf  of  all  His 
brethren  (in  the   name  of  all   His   brethren,  i.  e.,  His 


THE  HEIDELBERG  CATECHISM.  185 

believing  ones),  so  that  we  now  have  Christ's  flesh, 
which  is  our  flesh,  as  a  sure  pledge  that  He,  as  the 
Head,  will  also  take  up  to  Himself  us.  His  members,  as 
He  promised.  John  14 :  2,  3 ;  17  :  24." 

III.  Christ's  Spirit  as  an  Earnest  Upon  Earth. 

1.  As  Christ's  flesh,  our  human  nature,  in  heaven  is 
an  assurance  of  our  eternal  salvation  in  Christ,  so  is 
also  Christ's  spirit  upon  earth,  the  Holy  Ghost  in  our 
hearts,  the  pledge  of  our  salvation.  Through  the  testi- 
mony of  the  Holy  Ghost  (Rom.  8:  16,  17)  we  become 
conscious  that  we  are  children  of  God  and  heirs  of  eter- 
nal life,  joint  heirs  with  Jesus  Christ,  who  has  already 
received  the  inheritance  for  us  and  has  entered  upon 
it.  Acts  2  :  33,  2  Cor.  1  :  21,  22,  Eph.  1 :  13.  Through 
the  Holy  Ghost  our  life  is  hid  with  Christ  in  God ; 
but  when  Christ,  who  is  our  life,  shall  appear,  then 
shall  we  also  appear  with  Him  in  glory.  Col.  3 :  3,  4. 
Of  this  the  Holy  Ghost  assures  us  as  an  earnest. 
"  They  are  pilgrims  upon  earth  and  live  in  heaven." 
Ps.  39 :  12 :  "  For  I  am  a  stranger  with  thee,  and  a 
sojourner,  as  all  ray  fathers  were." 

2.  The  gift  of  the  Holy  Ghost,  the  spirit  of  the 
exalted  Christ  is  not  only  an  earnest  of  assurance,  but 
is  also  to  admonish  and  incite  us  that  by  His  power  we 
may  become  heavenly  minded.  Col.  3  :  1,  2,  Matt.  6  : 
21.  "  Fit  your  heart  for  the  place  where  you  would  be 
eternally." 

3.  Olevianus.  "  On  the  other  hand  Christ  sent  down 
another  earnest  (over  against  the  earnest  of  our  flesh  in 
heaven)  which  He  received  not  from  us  (as  His  flesh), 
but  from  the  Father,  viz.,  the  Holy  Ghost,  that  He 
should  dwell  in  our  body  and  soul,  and  should  be  an 
indissoluble  bond  between  the  head  which  is  in  heaven, 
and  us  His  members  who  are  upon  earth,  and  should 
assure  us  of  the  eternal  inheritance  in  heaven." 

19 


186  THE  HEIDELBERG  CATECHISM. 

Question  50. 

Why  i'<  it  added,  "and  sitfeth  at  the  rujht  hand  of  God r 
Because  Christ  is  ascended  iuto  heaven  for  this  end,  that  he  might 

there  appear  as  head  of  his  church,  by  whom  the  Father  governs 

all  things. 

I.  The  Slgniflcatlon  of  His  Sitting  at  The  Right  Hand  of  God. 

1.  Ursinus.  "  The  sitting  at  the  right  liand  of  God 
is  to  be  distinguished  from  His  ascension  into  heaven. 
The  one  cannot  take  place  without  the  other,  they  are, 
therefore,  not  the  same.  The  article  of  the  sitting  at 
the  right  hand  of  God  is  distinguished  from  the  preced- 
ing one  in  a  threefold  manner  :  1.  In  it  is  set  forth  the 
object  of  the  ascension  ;  for  Christ  ascended  into  heaven 
that  He  might  be  seated  at  the  right  hand  of  God.  2. 
Christ  sitteth  continually  at  the  right  hand  of  God ; 
but  only  once  did  He  ascend  into  heaven.  8.  The 
angels  also  ascend  into  heaven,  and  we  shall  also  ascend 
into  heaven  ;  but  neither  they  nor  we  shall  sit  at  the 
right  hand  of  the  Father.  Heb.  1:  13,  '  But  to  which 
of  the  angels  said  he  at  any  time,  Sit  on  my  right  hand, 
until  I  make  thine  enemies  thy  footstool?'  How  much 
less  did  He  say  this  to  any  man,  except  to  Christ." 

2.  The  sitting  at  the  right  hand  of  another  has  from 
ancient  times  been  a  mark  of  honor.  Even  to-day  one 
whom  we  would  honor  is  seated  at  our  right  hand. 

a)  It  is  the  highest  mark  of  honor  if  a  king  should 
invite  any  one  to  sit  on  his  right  hand.  When  Bath- 
sheba  came  to  Solomon  after  his  ascension  to  the  throne, 
he  advanced  toward  her,  and  when  he  seated  himself 
upon  the  throne,  his  mother  was  seated  at  his  right 
hand.  1  Kings  2  :  19.  The  mother  of  Zebedee's  chil- 
dren made  the  request  of  the  Lord  :  "  Grant  that  these 
my  two  sons  may  sit,  the  one  on  thy  right  hand,  and 
the  other  on  the  left  in  thy  kingdom."  Matt.  20 :  21. 

b)  The  prophets  of  the  Old  and  the  New  Testament 


THE  HEIDELBERG  CATECHISM.  187 

beheld  in  their  visions  God  sitting   upon  a  throne  in 
heaven.  1  Kings  22  :  19,  Isa.  6:1,  Rev.  7  :  10. 

c)  The  right,  i.  e.,  the  right  hand,  is  in  ordinary  life 
preferred  to  the  left,  because  we  accomplish  the  most 
with  it,  and  it  is,  therefore,  stronger  than  the  left.  It 
is  the  rio;ht  hand  of  the  kino*  in  which  he  holds  the 
sceptre. 

Ursinus.  "  When  we  speak  of  the  right  hand  of 
God,  we  derive  the  conception  from  human  relations, 
as  the  Scriptures  also  speak  of  other  bodily  members 
with  reference  to  God.  The  expression  includes  a  two- 
fold significance :  1.  The  highest  power  and  strength, 
or  the  omnipotence  of  God.  Ps.  118:  16,  Ex.  15:  6. 
2.  The  highest  dignity  and  honor,  or  the  majesty  of 
God.     The  latter  is  here  intended." 

d)  The  sitting  at  the  right  hand  of  God  was  promised 
to  Christ.  Ps.  110:  1.  Christ  Himself  foretold  it. 
Matt.  26  :  64.  The  apostles  attest  it.  Mark  16 :  19. 
Acts  2  :  34-36,  "  For  David  is  not  ascended  into  the 
heavens  :  but  he  saith  himself.  The  Lord  said  unto  my 
Lord,  Sit  thou  on  my  riglit  hand,  until  I  make  thy 
foes  thy  footstool.  Therefore  let  all  the  house  of  Israel 
know  assuredly,  that  God  hath  made  that  same  Jesus, 
whom  ye  have  crucified,  both  Lord  and  Christ."  Ps. 
110  :  1,  "  The  Lord  said  unto  my  Lord,  Sit  thou  at  my 
right  hand,  until  I  make  thine  enemies  thy  footstool." 

Stephen  beheld  Christ  at  the  right  hand  of  God. 
Acts  7 :  55. 

3.  Sitting  at  the  right  hand  also  signifies  rest  after 
labor.  The  sitting  of  Christ  at  the  right  hand  of  God 
after  the  work  of  redemption,  corresponds  to  the  rest  of 
God  the  Father  after  the  work  of  creation. 

4.  The  ascension  of  Christ  was  His  accession  to  the 
throne,  the  sitting  at  the  right  hand  of  God  indicates 
His  reign. 

5.  Oleviauus.     "  We  believe  thus    that  Christ  not 


188  THE  HEIDELBERG  CATECHISM. 

only  ascended  into  heaven  in  His  human  nature,  in 
order  that  He  might  live  there,  as  the  angels,  in  eter- 
nal happiness,  but  that  He  might  sit  down  in  heaven 
at  the  right  hand  of  God,  i.  e.,  manifest  Himself  at  the 
throne  of  God  as  the  King  of  the  holy  angels  and  of 
saints,  and  as  the  head  of  the  Christian  Church,  through 
whom  the  Father  governs  all  things,  which  dignity 
surj^asses  by  far  the  dignity  of  all  angels  and  other 
creatures.  Heb.  1:  13,  Ps.'llO:  1." 

II.  What  is  Embraced  in  Christ's  Reign. 

A.  Christ  manifests  Himself  in  the  first  place  as  the 
Head  of  His  Church. 

1.  He  governs  the  Church  which  is  His  body,  as  by 
the  head  the  human  members  are  governed  through  the 
understanding  and  the  will.  Col.  1  :  18,  Eph.  1 :  22, 
23. 

2.  Olevianus.  "  On  this  account  the  exaltation  of 
Christ  in  His  kingdom  is  His  induction  to  the  highest 
honor,  so  that  the  Christ  who  before  was  crowned  with 
thorns  now  appears  openly  in  heaven  before  the  angels 
and  the  saints  in  the  most  glorious  light  as  King  of  the 
Christian  Church,  and  as  the  Head  of  all  angels  and  of 
the  redeemed,  that  He  might  from  thence  work  more 
powerfully  in  all  His  members  than  He  did  when  He 
was  bodily  on  earth  ;  and  that  He  might  prepare  them 
for  salvation  and  further  them  daily  by  the  service  of 
the  Church,  according  to  the  order  which  He  had  pre- 
scribed in  His  Word  and  by  the  power  of  His  spirit, 
with  which  He  rules  in  His  Church  and  dwells  in   it." 

3.  The  Pope  of  Rome  maintains  that  he  is  the  "  vis- 
ible head  of  the  Church,"  the  "  representative  of  God" 
and  the  "  vicar  of  Jesus  Christ  upon  earth.  He  makes 
his  appeal  to  the  words  of  Christ  to  Peter :  "  And  I  say 
also  unto  thee,  that  thou  art  Peter,  and  upon  this  rock 
I  will  build  my  Church  ;  and   the   gates   of  hell   shall 


THE  HEIDELBERG  CATECHISM.  189 

not  prevail  against  it.  And  I  will  give  unto  thee  the 
keys  of  the  kingdom  of  heaven  :  and  whatsoever  tliou 
shalt  bind  on  earth,  shall  be  bound  in  heaven,  and 
whatsoever  thou  shalt  loose  on  earth,  shall  be  loosed  in 
heaven."  Matt.  16  :  18,  19.  Since  it  is  claimed  that 
Peter  w^as  afterward  bishop  of  Rome,  they  also  claim 
that  this  promise  passed  over  to  his  successors,  the 
Popes  of  Pome. 

To  this  we  reply  :  1.  The  personal  promise  given  to 
Peter  for  his  good  confession  was  fulfilled  on  the  day  of 
Pentecost,  when  the  communion  of  Jesus  Christ,  the 
Christian  Church,  was  first  established  upon  the  ser- 
mon of  the  man  of  rock,  and  there  were  added  to  it 
about  three  thousand  souls.  Acts  2  :  41.  2.  The  power 
of  the  keys  was  given  by  the  Lord  after  His  resurrec- 
tion to  the  other  disciples,  as  well  as  to  Peter,  so  that 
he  was  in  this  respect  in  no  way  superior  to  them. 
John  20  :  22,  23.  3.  That  Peter  was  bishop  of  Rome, 
cannot  at  all  be  proved,  but  it  is  a  tradition  that  arose 
subsequently.  4.  Even  if  Peter  had  been  actually 
invested  with  the  bishop's  ofiice  in  Rome  (an  ofiice 
which  did  not  belong  to  the  Apostolate),  the  bishops 
at  Rome  would  have  only  been  successors  of  Peter  as 
bishop,  but  not  of  his  apostolic  dignity,  and  the  per- 
sonal distinction  connected  with  it.  5.  The  Church  is 
not  in  need  either  of  a  visible  head,  because  the  invis- 
ible Head  (Matt.  28 :  20)  promised  to  her  His  contin- 
ual presence,  neither  can  a  sinful  man  administer  the 
highest  authority  of  God  as  His  representative  upon 
earth.  Christ  Himself,  before  His  departure  to  the 
Father,  indicated  His  representative  upon  earth,  which 
does  not  exclude  His  immediate  operation,  but  includes 
it.  The  Holy  Ghost  is  alone  the  "  representative  of 
God"  and  vicar  of  Christ  upon  earth.  John  14 :  16  ; 
16:  14. 

B.  Through  Christ  as    the   head   of  the  Christian 
Church  the  Father  governs  all  things. 


190  THE  HEIDELBERG  CATECHISM. 

1.  At  the  right  hand  of  God  Christ  also  superintends 
the  government  and  judgment  of  the  world.  Matt.  28  : 
18,  Heb.  1 :  3  ;  2  :  7,  8,  Eph.  1  :  20,  21,  John  5 :  22. 

2.  The  talk  that  is  heard  from  unbelievers  is  very 
silly :  "  If  Christ  governs  the  world,  then  God  the 
Father  is  superannuated  (put  on  a  stipend)."  John 
10  :  80  :  "  I  and  my  Father  are  one."  This  word 
of  Christ  holds  true  in  His  humiliation,  as  well  as  in 
His  exaltation.  He  had  subjected  Himself  to  the 
Father,  and  yet  they  were  and  remained  one.  God 
was  in  Christ  and  reconciled  the  world  unto  Himself 
2  Cor.  5 :  19.  The  Father  has  now  exalted  Him  at 
His  right  hand  and  hath  given  Him  all  power  in  heaven 
and  upon  earth,  and  they  remain  one ;  since  the  Son  of 
God  governs  all  things,  God  the  Father  also  governs 
the  world  through  Him. 

QueBtion  51. 

What  profit  is  this  glory  of  Christ,  our  head,  unto  usf 

First,  that  by  his  Holy  Spirit  he  poureth  out   heavenly  graces 

upon  us,  his  members  ;  and  then,  that  by  his  power  he  defends  and 

preserves  us  against  all  his  enemies. 

I.  Heavenly  Gifts. 

1.  Although  Christ  is  invisible  to  our  eyes,  there 
exists  between  Him  and  believers,  who  are  His  mem- 
bers, the  most  intimate  communion  which  is  mediated 
by  the  Holy  Ghost,  who  dwells  in  Christ  and  in  us. 
The  Holy  Ghost  is  the  royal  gift  of  grace,  which  He 
had  promised  to  send  after  His  departure  to  the  Father 
in  glory,  that  by  His  gifts  and  powers  here  already 
the  glorification  of  the  members  of  His  kingdom  might 
be  begun.  Acts  2  :  33,  Eph.  4  :  8. 

2.  The  gifts  of  the  Holy  Ghost  are  of  two  kinds  : 

a)  Extraordinary, — for  extraordinary  purposes  and 
times,  such  as  prophesying,  speaking  with  tongues  (in 
foreign  languages  not  previously  learned),  and  work- 


THE  HEIDELBERG  CATECHISM.  191 

ing  miracles.  These  gifts  were  largely  bestowed  in  the 
times  of  the  Apostles,  and  will  doubtless  be  restored 
again  at  the  end  of  the  world.  In  the  intervening 
years  they  are  not  entirely  withdrawn,  but  are  only 
seldom  manifest.  Mark  16:  17,  18.  The  fulfillment 
of  the  promise  of  working  miracles,  we  may  find 
recorded  in  Acts  16  :  18 ;  2  :  4,  11 ;  10 :  46 ;  28:  5, 
8,  1  Cor.  12:  4-11. 

b)  Ordinary, — which  are  necessary  to  the  salvation 
of  every  believer,  e.  g.,  knowledge,  faith,  love,  hope,  etc.. 
Gal.  5 :  22. 

3.  Olevianus.  "  The  first  benefit  is  that  for  the  sake 
of  Christ,  and  for  His  sake  only,  the  Father  bestows 
the  Holy  Spirit  upon  the  elect,  governs  and  quickens 
them  by  the  preaching  of  the  gospel  through  the  power 
of  the  Holy  Ghost,  and  not  only  adorns  the  entire 
Church  with  diverse  gifts,  but  also  bestows  upon  each 
member  as  many  gifts  as  may  be  necessary  to  the 
honor  and  glory  of  the  Head,  to  the  edification  of  the 
whole  body  and  to  the  happiness  and  salvation  of  its 
members,  and  to  the  extent  to  which  the  King  Himself 
desires  to  work  in  each  member,  for  His  own  honor 
and  for  the  edification  of  the  other  members,  as  He 
says,  John  15 :  16,  '  Ye  have  not  chosen  me,  but  I 
have  chosen  you  and  ordained  you,  that  ye  should  go 
and  bring  forth  fruit.'  Therefore  each  member  bring- 
eth  forth  as  much  fruit  as  is  desired  by  Him  who  has 
ordained  the  same.  But  no  member  is  left  without  the 
gifts  necessary  to  his  salvation,  and  none  remain  so 
fruitless  as  not  to  serve  to  some  extent  the  honor  of 
God  and  the  welfare  of  the  body  of  Christ." 

II.  Heavenly  Protection. 

1.  Enemies  on  every  hand,  within  and  without,  is 
the  lot  of  every  one  upon  earth  who  believes  heartily 
on  the  Lord  Jesus  and  confesses  Him  in  word  and 
deed.  Luke  21  :  17. 


192  THE  HEIDELBERG  CATECHISM. 

2.  But  we  have  a  powerful  Head  iu  heaveu  who  pro- 
tects and  preserves  His  members  upon  earth  : 

a)  Against  our  own  flesh.  Kom.  6  :   14. 

b)  Against  the  world.  John  10 :  33. 

c)  Ag-ainst  satan.  Eom.  16 :  20. 

d)  Against  death.  1  Cor.  15 :  26. 

3.  As  powerless  as  are  these  enemies  against  the 
Head  who  is  in  heaven,  so  little  they  prevail  against 
His  members  on  earth.  1  Peter  1 :  5,  John  10 :  28. 

4.  Olevianus.  "  The  second  benefit  is  the  protection 
of  the  Church  against  all  enemies,  against  sin,  the 
flesh,  the  world,  tyrants,  unclean  spirits,  the  secret  and 
open  instruments  of  these,  all  of  whom  the  heavenly 
Father  calls  enemies  of  Christ,  and  with  reference  to 
whom  He  manifests  by  daily  examples  His  power  to 
overthrow  them.  In  a  word,  we  are  members  of  the 
King,  members,  I  say,  of  His  own  body,  with  far  more 
certainty  than  the  hand  is  a  member  of  the  body.  All 
the  hindrances  which  meet  us  in  the  whole  world  are 
brought  into  subjection  to  this  King,  that  they  cannot 
injure  us  ;  yea,  that  even  the  thoughts  and  counsels  of 
all  kings,  princes  and  lords  have  their  begiuning,  their 
fulfillment  or  failure  in  His  will,  and  He  so  controls 
them  that  they  must  be  subservient  to  His  own  glory 
and  to  the  salvation  of  those  who  believe  on  Him. 
Eph.  1  :  21-23.  Therefore  nothing  from  man  or  devil 
can  befall  believers  without  the  will  of  the  Lord  Jesus 
Christ,  who  is  seated  in  heaven  at  the  right  hand  of 
the  Father." 

5.  This  truth  is  illustrated  in  the  life  of  Frederick 
the  Pious  of  the  Palatinate,  the  father  of  the  Heidel- 
berg Catechism.  Scarcely  had  the  catechism  been 
introduced  into  the  Palatinate,  when  enmity  arose  on 
all  sides  against  the  Elector,  especially  on  the  part  of 
his  Lutheran  co-electors  and  their  theologians.  He 
was  accused  before  Emperor  and  Empire,  and  it  was 


THE  HEIDELBERG  CATECHISM.  193 

their  intention,  with  the  help  of  the  Catholic  princes, 
to  declare  his  sovereignty  forfeited.  They  even  spoke 
of  it  that  it  might  cost  him  his  head.  To  his  brother 
Richard,  who  gave  him  the  information,  Frederick 
wrote  at  that  time :  "  I  rely  upon  my  dear  and  faithful 
Father  in  heaven  in  confident  hope  that  His  omnipo- 
tence will  use  me  as  an  instrument  to  confess  His  name 
openly  in  the  holy  Empire  of  the  German  nation  in 
these  last  times,  not  only  with  my  mouth,  but  also  by 
my  acts.  I  also  know  that  He  has  sufficient  power  to 
preserve  me,  a  poor,  simple  (unlearned)  man,  and  that 
He  will  preserve  me  through  the  power  of  the  Holy 
Ghost,  even  should  it  come  to  this,  that  it  would  cost 
my  life ;  for  which,  should  it  please  my  God  and 
Father  in  heaven  to  use  me  for  such  honor,  I  should 
never  be  able  to  thank  Him  sufficiently,  neither  here 
on  earth  nor  in  eternity."  When  he  was  called  upon 
by  the  Catholic  Emperor  at  the  Diet,  which  convened 
soon  after  this  declaration  was  made,  in  1566,  again  to 
rid  his  land  of  his  catechism  and  of  other  Reformed 
institutions,  he  declared  before  the  entire  assembly  : 
"  with  reference  to  matters  of  religion,  which  I  am 
called  upon  to  change  and  to  set  aside,  I  announce  that 
in  the  sphere  of  faith  and  conscience  I  know  but  one 
Lord,  who  is  the  Lord  of  lords  and  King  of  kings  ; 
and  therefore  I  say  that  this  question  does  not  pertain 
to  'a  cap  full  of  flesh'  {i.  e.,  his  head),  but  to  the  soul 
and  its  salvation,  which  has  been  committed  to  me  by 
my  Lord  and  Savior  Jesus  Christ,  and  which  I  am  in 
duty  bound  and  prepared  to  preserve  for  Him.  There- 
fore I  cannot  concede  to  your  Imperial  Majesty  the 
right  of  authority  over  it,  a  right  which  belongs  to  God 
alone,  who  is  its  Creator.  As  far  as  my  catechism  is 
concerned,  I  am  committed  to  it.  It  is  fortified  in  the 
margin  by  proof-texts  from  the  Holy  Scriptures  to 
such  an  extent  that  it  may  stand  immoveable,  and  it  is 


194  THE  HEIDELBERG  CATECHISM. 

my  hope  that  by  the  help  of  God  it  may  continue  so  ta 
stand.  As  for  the  rest,  I  comfort  myself  with  the 
thought  that  my  Lord  and  Savior  Jesus  Christ  has 
given  me,  together  with  all  who  believe  on  Him,  the 
assured  promise  that  everything  which  I  shall  lose  for 
the  sake  of  His  honor  or  name,  shall  be  restored  to  me 
in  the  world  beyond  a  hundred-fold.  With  this  I  most 
humbly  commend  myself  to  the  grace  of  your  Imperial 
Majesty."  Rightly  did  Boquinus  say  later  in  his  fun- 
eral sermon  for  the  Elector :  "  If  martyrdom  consists 
in  the  righteousness  of  the  cause,  the  temper  of  soul 
and  joyous  resignation  to  suffering,  then  we  may  count 
this  splendid  Elector  among  the  martyrs  of  Christ." 
Although  the  Emperor,  after  the  Elector  had  departed 
from  the  Diet,  declared  that  "  the  pest  must  be 
destroyed,"  yet  no  one  dared  to  lift  a  hand  against  the 
courageous  confessor.  The  Lord  at  the  right  hand  of 
the  Father  in  heaven,  who  had  given  to  him  the  heav- 
enly gifts  of  faith  and  of  courage  to  bear  testimony, 
extended  also  His  hand  over  him,  "  to  protect  and  pre- 
serve him  by  His  power  against  all  enemies." 

Question  52 

What  comfort  is  it  to  thee,  that  "  Chrid  shall  come  again  to  judge 
the  quick  and  the  dead  /" 

That  in  all  my  sorrows  and  persecutions,  with  uplifted  head,  1 
look  for  the  very  same  person  who  before  offered  himself,  for  my 
sake,  to  the  tribunal  of  God,  and  hath  removed  all  curse  from  me, 
to  come  as  judge  from  heaven  ;  who  shall  cast  all  his  and  my  ene- 
mies into  everlasting  condemnation,  but  shall  translate  me,  with  all 
his  chosen  ones,  to  himself  into  heavenly  joys  and  glory. 

I.  The  Final  Judgment  and  the  Judge. 

1.  By  His  ascension  Christ  manifested  Himself  in 
heaven  as  the  Head  of  the  Church  and  Lord  over  all. 
As  such  He  will  manifest  Himself  on  earth  in  His  sec- 
ond coming,  visibly  before  the  eyes  of  the  whole  world, 


THE  HEIDELBERG  CATECHISM.  195 

of  those  who  are  yet  alive,  and  of  those  who  have  died 
and  will  be  raised  again. 

2.  Christ  will  come  again  as  judge  of  the  living  and 
the  dead.  Acts  10  :  42. 

a)  He  will  come  from  heaven.  Matt.  26  :  64,  Acts 
1:  11. 

b)  He  will  come  in  His  glorified  body,  visibly  and  in 
glory.  Matt.  25 :  31,  1  Thess.  4 :  16,  John  19 :  37. 

3.  Christ  will  sit  in  judgment ; 

a)  Over  all  men,  the  quick  and  the  dead.  John  5  : 
22,  Acts  17  :  31,  Matt.  25:  32,  Rev.  20:  12,  13. 

b)  He  will  judge:  1.  Their  thoughts.  1  Cor.  4:  5. 

2.  Their  words.  Matt.  12:  36.  3.  Their  works.  2 
Cor.  5  :  16. 

c)  The  principle  of  the  judgment.  1.  The  heathen 
will  be  judged  according  to  the  law  in  their  hearts,  i.  e., 
their  conscience.  Rom.  2  :  12, 15.  2.  The  Jews  accord- 
ing to  the  law  of  Moses.  Luke   16 :  29,  Rom.  2 :  12. 

3.  Nominal  Christians  will  be  judged  by  the  gospel, 
which  they  heard,  but  did  not  accept.  John  3 :  36 ; 
12:  48. 

d)  The  judgment  will  be  strict,  and  no  secret  sin 
will  remain  hidden  from  the  Judore.  Rev.  20 :  12. 
Even  the  sins  of  youth  will  be  remembered,  if  not  fol- 
lowed by  repentance  and  forgiveness.  Eccles.  12  :  1. 
Therefore  David  prays,  Ps.  25  :  7  :  "  Remember  not 
the  sins  of  my  youth,  nor  my  transgressions." 

e)  The  judgment  will  be  entirely  just  and  impartial. 
1  Peter  1:  17,  Rev.  6:  15-17,  Luke  23:  30,  Acts 
17:  31. 

4.  Types  of  the  judgment  of  the  world  are:  1.  The 
Flood,  Gen.  6 — 7  ;  2.  The  drowning  of  the  Egyptians 
in  the  Red  Sea,  Ex.  14 ;  3.  The  destruction  of  Sodom 
and  Gomorrah,  Gen.  19 ;  4.  The  destruction  of  Jeru- 
salem in  the  year  70  A.  D.,  Matt.  24,  Luke  21. 


196  THE  HEIDELBERG  CATECHISM. 

II.  The  Expectation  of  tlie  Judgment  on  the  Part  of  Believers. 

1.  Tlie  day  of  the  final  judgment  awakens  feelings 
of  terror,  and  so  also  the  expectation  of  the  same,  so 
much  the  more  because  no  one  knows  when  it  will 
come.  Joel  2:  11,  Heb.  10:  27,  Matt.  24:  36. 

2.  The  unbelieving  world,  however,  does  not  expe- 
rience these  terrors.  Gen.  19  :  14,  Matt.  24  :  38,  39. 

3.  For  believers  the  expectation  of  the  judgment  is 
associated  not  with  dread,  but  witli  comfort, 

a)  For  the  judge  is  the  very  same  Christ  who  before 
offered  Himself,  for  their  sakes,  to  the  tribunal  of  God, 
who  bore  their  sins  and  thereby  freed  them  from  the 
curse  and  the  punishment  of  sin,  so  that  they  have  the 
forgiveness  of  all  their  sins,  and  are  no  more  judged 
and  condemned.  John  o  :  24  ;  3  :  18. 

b)  In  this  world  they  suffer  many  sorrows  and  per- 
secutions. Acts  14  :  22,  2  Tim.  3 :  12.  In  such  sor- 
row and  persecution  the  prospect  of  Christ's  return  to 
judgment  affords  them  comfort.  For  it  will  bring  to 
an  end  all  their  adversities.  Therefore  they  await  this 
day  with  uplifted  head,  i.  e.,  with  joyful  confidence. 
Luke  21 :  28. 

4.  From  the  children  of  God  the  day  of  judgment 
and  of  complete  redemption  is  hidden,  even  as  it  was 
hidden  from  the  Son  of  God  in  the  days  of  His  flesh, 
Mark  13 :  32 ;  and  with  the  flight  of  the  centuries  it 
seems  as  if  God  were  delaying  the  fulfillment  of  the 
promise.  2  Peter  3  :  9. 

Therefore  the  Lord  admonishes  His  own.  Matt.  25  : 
13,  "  Watch  therefore,  for  ye  know  neither  the  day 
nor  the  hour  wherein  the  Son  of  Man  cometh."  The 
waiting  must  at  the  same  time  be  a  watching.  "  To 
look  for"  implies  more  than  to  wait.  It  implies  prepa- 
ration, so  to  live  in  faith  as  to  be  ready  at  any  hour  to 
meet  the  coming  of  the  Judge   with  joy,   though  He 


THE  HEIDELBERG  CATECHISM.  197 

should  appear  suddenly.  Matt.  24 :  44,  1  John  2  :  28 ; 
4 :  17.  See  the  warning  and  admonition  recorded, 
Matt.  24  :  40-51. 

0.  Even  though  the  day  and  the  hour  of  the  second 
coming  of  Christ  be  hidden  from  us,  there  are  signs  of 
its  approach  to  which  we  are  to  give  heed.  Matt.  16 : 
3;  24:  3. 

a)  Matt.  24 :  14,  ''And  this  gospel  of  the  kingdom 
shall  be  preached  in  all  the  world  for  a  witness  unto 
all  nations  (though  it  may  not  secure  the  conversion  of 
all  nations  and  of  all  their  individual  members),  and 
then  shall  the  end  come." 

b)  2  Thess.  2  :  3,  "  For  that  day  shall  not  come, 
except  there  come  a  falling  away  first,  and  that  man  of 
sin  be  revealed,  the  son  of  j^erdition"  (the  antichrist). 
2  Peter  3:3,  "  Knowing  this  first,  that  there  shall 
come  in  the  last  days  scoffers  walking  after  their  own 
lusts     .     .     ." 

c)  Matt.  24  :  21,  22,  "  For  then  shall  be  great  tribu- 
lation, such  as  was  not  since  the  beginning  of  the  world 
to  this  time,  no,  nor  ever  shall  be.  And  except  those 
days  should  be  shortened,  there  should  no  fiesh  be 
saved  :  but  for  the  elect's  sake  those  days  shall  be 
shortened." 

d)  Matt.  24  :  29,  30,  "  Immediately  after  the  tribu- 
lation of  those  days  shall  the  sun  be  darkened,  and  the 
moon  shall  not  give  her  light,  and  the  stars  shall  fall 
from  heaven,  and  the  powers  of  the  heavens  shall  be 
shaken  :  and  then  shall  appear  the  sign  of  the  Son  of 
Man  (His  visible  manifestation)  in  heaven  {i.  e.,  in  the 
clouds  of  heaven  or  in  the  sky)." 

III.  The  Redemption  of  Believers  in  the  Judgment. 

1.  The  sorrows  and  tribulations  which  befall  the 
children  of  God  upon  earth,  proceed  from  the  enmity 
of  the  world  against  Christ.     For  Christ's  sake  they  are- 


198  THE  HE1DELBP]RG  CATECHISM. 

subjected  to  hatred  and  hostility,  while  they  themselves 
seek  to  obey  the  iuj unction  of  the  apostle,  Rora.  12  : 
18,  "If  it  be  possible,  as  much  as  lieth  in  you,  live 
peaceably  with  all  men." 

2.  The  enemies  of  Christ  are  not  merely  those  who 
openly  by  word  and  deed  reject  and  blaspheme  Him, 
but  also  those  who,  notwithstanding  their  knowledge  of 
the  gospel,  persist  in  their  carnal-mindedness,  which, 
acco]"ding  to  Rom.  8  :  7,  is  enmity  against  God ;  and 
likewise  those  who  have  tasted  the  good  word  of  God, 
but  fall  away,  and  crucifv  to  themselves  anew  the  Son 
of  God.  Heb.  6  :  6.  These  "  His  enemies,"  Christ  at 
His  return  will  cast  into  eternal  condemnation.  Matt. 
25 :  41,  2  Thess.  1  :  8-10,  John  19 :  37,  Rev.  20  :  10. 

3.  All  these  enemies  of  Christ  are  also  the  enemies  of 
the  Christian,  who  in  truth  bears  the  name  of  Christ, 
confesses  Him,  and  for  the  sake  of  whose  name  He  is 
hated.  John  15  :  18-21,  1  Peter  4:  4-5. 

"  All  his  and  my  enemies"  are  thus  one  and  the  same 
persons.  Other  enemies  a  child  of  God  cannot  have  if 
he  lives  according  to  the  word  and  spirit  of  his  heavenly 
Father.  Matt.  5:  38-48,  Rom.  12:  17-21,  Matt.  5  : 
^2—24. 

4.  The  comfort  which  is  found  in  the  judgment  of 
Christ  over  "  all  his  and  my  enemies,"  does  not  indeed 
consist  in  a  carnal,  malignant  joy  over  their  condem- 
nation, but  in  the  sure  prospect  that  believers  are  there- 
by delivered,  i.  e.,  set  free  forever  from  their  oppres- 
sors and  persecutors.   Luke  21  :  28,  2  Thes.  1  :  6. 

rv.  The  Glorification  After  the  Judgment. 

Not  only  shall  the  children  of  God  be  glorified,  but 
also  the  whole  creation. 

A.  THE  BODILY  GLORIFICATION  OF  THE  CHILDREN  OF  GOD. 

1.  The  redemption  of  the  elect  is  brought  to  its  com- 
pletion with  the  return  of  Christ,  because  then  also  the 
body  will  be  restored  and  united  with  the  soul,  so  that 


THE  HEIDELBERG  CATECHISM.  199 

the  whole  man  in  body  and  soul  will  participate  in  the 
joy  of  eternity.  The  elect  are  those  whom  God,  in 
accordance  with  His  eternal  counsel  and  will,  endowed 
with  true  faith,  and  whom  He  preserves  unto  eternal 
life.  The  lost  receive  in  the  judgment  what  they 
deserved,  on  account  of  their  sins,  but  the  elect  receive, 
as  a  gracious  gift,  eternal  life.  Rom.  G  :  23,  John  14  :  3. 

2.  At  the  return  of  Christ,  His  own,  wdio  have  died, 
will  arise  first,  and  afterward  those  yet  alive  will  be 
glorified  together  with  them.  1  Thess.  4:  16-18, 1  Cor. 
15:  53. 

3.  True  believers,  according  to  the  promise,  w^ill  not 
come  into  judgment,  i.  e.,  will  not  be  judged  and  con- 
demned. But  yet  they  will  appear  before  the  judg- 
ment-seat of  Christ,  in  order  that  the  works  which  they 
have  wrought  in  God,  even  as  the  works  of  the  wricked, 
may  be  made  manifest,  not  for  their  own,  but  for  the 
glorification  of  Christ,  their  Head,  and  that  the  grac- 
ious reward,  which  the  righteous  judge  will  give  them, 
may  be  openly  awarded,  as  will  be  done  with  the  pun- 
ishment merited  by  the  wicked.  2  Cor.  o :  10,  Matt. 
2d  :  34,  2  Tim.  4  :  8. 

4.  The  three  parables.  Matt.  25,  do  not  treat  of  the 
judgment  of  the  whole  world,  but  of  the  separation 
between  true  and  nominal  believers.  Christ  will  judge, 
i.  e.,  will  separate  those  who  bear  His  name  only  out- 
wardly from  those  who  are  truly  ingrafted  into  Him 
and  are  anointed  by  His  spirit,  i.  e.,  His  elect. 

a)  In  the  parable  of  the  ten  virgins.  Matt.  25  :  1-13, 
the  difference  brought  out  is  between  dead  and  living 
faith.  They  all  had  lamps,  outer  vessels,  but  only  the 
five  wise  had  oil,  the  Holy  Ghost.  While  tarrying  for 
the  bridegroom,  ''  they  all  slept."  But  when  the  bride- 
groom came,  only  the  wise  who  had  received  the  oil, 
the  anointing  of  the  Holy  Ghost,  and  had  a  living- 
faith,  were  able  to  meet  him  and  go  in  with  him  to  the 


200  THE  HEIDELBERG  CATECHISM. 

marriage  ;  the  foolish  had  only  lamps  without  oil,  faith 
without  j)Ower. 

b)  In  the  parable  of  the  talents,  Matt.  25  :  14-30, 
the  ground  of  separation  is  fidelity  and  unfaithfulness 
in  life.  Accordiuir  to  the  measure  of  the  gift  of  o^race 
and  fidelity  in  \vork  the  gracious  reward  is  bestowed  ; 
those  who  despised  grace,  although  they  are  counted 
among  the  "  servants"  of  the  Lord  upon  earth,  are 
rejected. 

c)  In  the  parable  of  the  sheep  and  the  goats,  Matt. 
25  :  31-4(3,  the  separation  is  made  on  the  basis  of  the 
sincerity  of  loving  service,  which  receives  even  the 
humblest  member  of  Christ  into  favor  without  reckon- 
ing upon  reward.  The  selfish,  who  have  no  regard  for 
the  Lord  in  the  person  of  His  humble  members,  are 
rejected. 

5.  The  elect  or  true  believers  also  experience,  if  not 
in  their  person,  yet  in  their  work  for  the  kingdom  of 
God,  something  of  judgment.  They  stand  and  build 
upon  the  one  foundation,  which  is  Christ  Jesus ;  but 
the  day  of  Christ's  return  will  manifest  what  will  stand 
the  test  and  what  will  not.  1  Cor.  3  :  10-15. 

6.  Olevianus.  "  The  article  of  the  second  coming  of 
Christ  serves  as  a  further  confirmation  of  our  faith. 
Since  Christ  is  seated  at  the  right  hand  of  the 
Father  in  heaven,  and  exercises  J  lis  royal  prerogative 
and  judgment, — first,  to  protect  His  own,  while  at  the 
same  time  He  keeps  them  under  the  cross  and  under 
manifold  oppressions  of  the  enemy,  in  order  that  the 
sin  remaining  in  them  may  be  subdued;  secondly,  to 
overcome  and  to  punish  the  wicked,  while  at  the  same 
time  He  allows  much  to  go  unpunished  in  this  life,  to 
prove  to  them  His  patience  and  long-suffering.  That 
we  may  not  become  weary  under  the  sorrows  and  crosses 
under  which  Christ  keeps  us  in  this  life  for  our  own 
highest  good,  in  order  that  sin  may  be  destroyed  within 


THE  HEIDELBERG  CATECHISM.  201 

us,  and  that  we  may  not  fear  too  much  the  forwardness 
and  insolence  of  the  wicked,  it  is  His  will  that  we 
should  lift  up  our  hearts  and  our  heads,  and  await  the 
blessed  advent  of  Him  who  will  not  always  suffer  the 
wicked  to  do  violence  to  His  faithful  children,  but 
when  they  least  expect  it  will  take  vengeance  upon 
them  and  completely  deliver  His  own  and  wipe  away 
all  tears  from  their  eyes.  Isa.  35  :  10,  1  Peter  3  :  13-15." 

B.    THE  RENEWAL  OF  THE  CREATION. 

1.  Through  sin  there  has  come  not  only  over  man, 
but  over  the  entire  material  creation,  curse  and  ruin. 
Gen.  3:  17. 

2.  As  man,  so  also  the  creation,  groans  under  the 
curse  and  longs  for  redemption.  Rom.  8 :  19-22. 

3.  With  the  second  coming  of  Christ  the  entire  crea- 
tion will  also  be  renewed.  2  Peter  3 :  10,  13. 

After  all  this  we  can  see  that  the  second  coming  of 
Christ  is  not  a  source  of  terror,  but  of  comfort,  to  the 
elect.  "  He  which  testifieth  these  things  saith,  surelv 
I  come  quickly.  Amen.  Even  so,  come.  Lord  Jesus." 
Rev.  22 :  20. 


OF  GOD  THE  HOLY  GHOST. 
Quesiion  53 

What  dost  thou  believe  concerning  the  Holy  Ghod  ? 

First,  that  he  is  true  and  co-eternal  God  with  the  Father  and  the 
Son  ;  secondly,  that  he  is  also  given  me  to  make  me,  by  a  true  faith, 
a  partaker  of  Christ  and  all  his  benefits,  that  he  may  comfort  me, 
and  abide  with  me  forever. 

I.  The  Being  and  the  Person  of  the  Holy  Ghost. 

1.  Ursinus.     "  The  Holy  Ghost  is  the  third  person 
of  the  true  and  only  God,  proceeding  from  the  Father 
and  the  Son,  co-eternal  in   Being  and  attributes  with 
20 


202  THE  HEIDELBERG  CATECHISM. 

the  Father  and  the  Son,  who  is  sent  forth  by  both  of 
them  into  the  hearts  of  the  elect,  to  sanctify  them  unto 
eternal  life.  1  Cor.  2:  11,  12;  12:  11,  John  3:  8. 

2.  The  Holy  Ghost  is  not  a  mere  energy  or  attribute 
of  God,  still  less  a  disposition  in  the  individual  man  or 
the  apprehension  of  divine  things  as  it  prevails  at  one 
time  or  another  among  Christians  (the  so-called  "  Spirit 
of  the  Church")  ;  but  He  is  in  the  one  and  only  divine 
Being  a  Person  like  the  Father  and  the  Son,  and  is 
called  holy,  because  being  of  the  divine  essence  and 
different  from  the  human  spirit,  he  is  holy  and  maketh 
holy.=== 

3.  The  Holy  Spirit  is  called  the  "  Comforter,"  Par- 
aclete, of  the  same  import  as  Advocatus,  ^^  e.,  the  one 
summoned  to  help,  the  Helper.  Christ  speaks  for  us 
in  heaven  as  our  intercessor  (intercession),  the  Holy 
Ghost  speaks  to  us  in  our  hearts  as  the  comforter  (con- 
solation, i.  e.,  comfort).  The  personality  of  the  Holy 
Ghost  appears  clearly  from  the  following  : 

a)  He  is  spoken  of  in  the  Scriptures  with  the  Father 
and  the  Son,  and  after  the  same  manner.  Matt.  28  :  19, 
2  Cor.  13  :  14. 

b)  In  the  creation  He  is  distinguished  from  the 
Father  (who  speaks)  and  from  the  vSou  (the  Word). 
Gen.  1:2.  So  also  at  the  baptism  of  Christ,  when  the 
Holy  Ghost  appeared  in  visible  form.  Matt.  3  :  16. 

c)  The  Holy  Ghost  is  self-active ;  He  comes,  Luke 
1 :  35 ;  He  abides,  John  14:  17;  He  testifies,  John 
15:  26 ;  He  reproves,  John  16  :  8 ;  He  teaches  and 
brings  to  remembrance,  John  14 :  26 ;  He  prays  for 
us,  Rom.  8:  26,  1  Cor.  12  :  11,  "But  all   these  work- 


■^'  The  two  adjectives  derived  from  the  word  "  Geist"  (Spirit), 
"geistig"  psychical)  and  "gf'istlich"  (spiritual)  are  frequently  in- 
terchanged. "  Geistig"  has  reference  to  everything  that  pertains  to 
the  human  spirit,  and  "geistlich"  to  that  which  pertains  to  the  Spirit 
of  God  and  the  divine  sphere. 


THE  HEIDELBERG  CATECHISM.  203 

eth  that  one  and  the  self-same  spirit,  dividing  to  every 
man  severally  as  he  will." 

d)  The  Holy  Ghost  is  the  only  true  representative 
of  Jesus  Christ  upon  earth  since  His  ascension.  Christ 
promised  Him  as  the  "  other"  Comforter,  i.  e.,  the 
Helper  in  the  place  of  Him  who  has  been  exalted  to 
heaven  and  is  to  His  people  an  invisible  Savior.  John 
14 :  16 ;  16 :  13,  14.  The  Holy  Ghost  spake  to  the 
disciples  and  gave  them  commands.  Acts  8  :  29  ;  10 : 
19;  11:  12;  13:  2;  16:  7. 

4.  When  the  Holy  Ghost  is  spoken  of  as  the  third 
Person  in  the  one  divine  essence,  there  is  no  distinction 
of  rank  implied,  but  He  is  so  called  because  He  pro- 
ceeds from  the  Father  and  the  Son.  He  is  of  the  same 
rank  as  the  Father  and  the  Son.  John  16  :  13-15. 
The  coming  of  the  Father  and  the  Son  into  the  hearts 
of  believers  and  abiding  there  (John  14 :  23)  takes 
place  through  the  Holy  Ghost.  The  Divinity  of  the 
Holy  Ghost,  equal  with  the  Father  and  the  Son,  is 
indicated  by : 

a)  The  divine  names  which  are  given  Him.  Acts  5  : 
3,  4,  2  Peter  1 :  21,  2  Tim.  3  :  16. 

h)  The  divine  attributes  which  He  possesses.  1  Cor. 
2 :  10 ;  3 :  16,  Isa.  40  :  13,  Pom.  11 :  33,  34. 

c)  The  divine  works  which  He  performs.  Ps.  33 :  6, 
Job  33 :  4,  Acts  20 :  28,  1  Cor.  12 :  11.  _ 

d)  The  divine  honors  which  are  ascribed  to  Him. 
Matt.  12  :  32,  1  Peter  4  :  14. 

5.  The  Holy  Ghost  is  co-eternal  with  the  Father  and 
the  Son,  but  His  relation  to  the  world  is  different  in 
both  the  economies  of  God,  the  old  and  the  new, 
through  which  He  prepares  and  brings  salvation  to 
His  own.  In  the  old  covenant  He  was  active  chiefly 
as  the  Spirit  of  the  revelation  of  the  Will  of  God  (in 
the  law),  and  of  the  future  redemption  (in  the  prophe- 
cies and  promises).     By  the  law   He   wrought  repent- 


204  THE  HEIDELBERG  CATECHISM. 

anee  unto  lite,  and  by  tlie  promises  He  sealed  the  Son- 
ship  of  the  believing  covenant  people.  But  the  free 
manifestation  of  His  power  is  announced  as  in  the 
future.  Isa.  32 :  15 ;  44  :  3,  Ezek.  36  :  27,  Joel  3  :  1. 
In  this  sense  are  to  be  understood  the  words  recorded 
in  John  7  :  39,  "  For  the  Holy  Ghost  was  not  given  ; 
because  that  Jesus  was  not  yet  glorified."  After  the 
resurrection  and  ascension  of  Jesus,  the  Holy  Ghost 
was  "  poured  out"  (manifested  His  full  power)  as  the 
Spirit  of  sanctification  in  the  new  covenant.  Acts  2  : 
10,  Joel  1  :  1,  Acts  1 :  4,  5 ;  2 :  33. 

0.  The  Holy  Ghost  is  designated  differently,  accord- 
ing to  His  activities.     He  is  called  : 

a)  The  Spirit  of  Sonship.  Rom.  8:15. 

b)  A  pledge  and  seal.  Eph.  1 :  13,  14. 

c)  The  Comforter,  i.  e.,  the  Helper.  John  14;  26. 

d)  The  Spirit  of  Truth.  John  14  :  17. 

e)  The  Spirit  of  anointing.  1  John  2  :  20. 

/)  The  Spirit  of  grace  and  of  prayer.  Zech.  12  :  10, 
Rom.  8  :  15,  26. 

g)  The  Spirit  of  glory.  1  Peter  4  :  14. 

Olevianus.  "  In  the  first  part  (of  the  articles  of  the 
creed)  we  are  taught  of  God  the  Father  and  the  Crea- 
tion ;  how  out  of  pure  love  toward  us,  whom  He  adopted 
as  His  children.  He  created  all  things  and  upholds 
them.  In  the  second  part  we  are  taught  how  the  Son 
was  sent  into  the  world  by  the  Father,  how  He  became 
man,  how  He  accomplished  upon  earth  what  was  neces- 
sary for  our  salvation,  and  now  appears  for  us  in  heaven 
until  He  shall  return  to  judgment.  But  in  order  that 
the  love  of  God  the  Father  and  the  grace  of  our  Lord 
Jesus  Christ  may  be  impressed  upon  our  hearts,  the 
Father  gives  us,  through  the  Son,  the  Holy  Ghost,  who 
makes  us  partakers  of  the  mercy  of  the  Father  and  of 
the  grace  of  Jesus  Christ." 


THE  HEIDELBERG  CATECHISM.  205 

II.  The  Office  and  the  Activities  of  the  Holy  Ghost. 

1.  After  the  Son  of  God  had  purcliased  and  pre- 
pared for  us  redemption  through  His  blood,  the  Holy 
Ghost  imparts  the  same  to  us  and  makes  us  jiartakers 
thereof,  makes  us  whole  and  holy.  His  activity  is  the 
work  of  sanctification.  1  Cor.  (3  :  11. 

The  Reformed  Church  prefers  to  speak  of  the 
impartation  rather  than  of  the  appropriation  of  salva- 
tion, because  sanctification  is  in  reality  not  the  work  of 
man,  but  of  God  the  Holy  Ghost.  Phil.  2 :  13.  The 
exhortation  of  the  Apostle  (Heb.  12:  14)  has  refer- 
ence to  our  exercise  in  sanctification,  i.  e.,  in  godliness. 
1  Tim.  4  :  7. 

2.  Just  as  Christ  (Question  31),  so  also  the  Holy 
Ghost  exercises  a  three-fold  office:  1.  Of  reproof  2. 
Of  instruction.     3.  Of  comfort.  John  16  :  7-13. 

a)  The  Holy  Ghost  reproves,-  i.  e.,  (literally)  con- 
vinces the  world,  the  natural  man,  of  sin  ("  because 
they  believe  not  on  me,"  which  since  the  revelation  of 
God  in  Christ  is  the  greatest  sin),  of  righteousness  (viz., 
that  before  God  no  other  righteousness  avails  except 
that  which  Christ  has  purchased  by  His  death  and 
ascension  to  the  glory  of  the  Father),  and  of  judgment 
(by  which  He  judges  the  world,  and  from  which  only 
he  will  be  freed  who  believes  on  Him  who  has  over- 
come the  prince  of  this  world).  By  His  reproofs  the 
Holy  Ghost  works  repentance  and  conversion. 

^j  He  teaches  believers,  in  that  He  opens  to  them 
the  knowledge  and  understanding  of  divine  truth,  and 
furthers  them  therein  from  one  stage  to  another.  John 
16:  12,  13. 

c)  He  comforts  them,  in  that  He  is  sensibly  near  to 
them  in  place  of  the  invisible  Savior,  who  is  exalted  in 
heaven  and  supports  them  in  all  things.  John  16  :  6,  7. 

3.  Ursinus.     "  The  office  of  the  Holv  Ghost  is   that 


206  THE  HEIDELBERG  CATECHISM. 

of  sanctificatiou,  which  is  directly  effected  through  Him 
by  the  Father  and  the  Son,  on  account  of  which  He  is 
called  the  spirit  of  sanctificatiou.  The  most  important 
parts  of  this  office  are  :  instruction,  regeneration,  union 
with  Christ  and  God,  guidance,  comfort  and  persever- 
ance." 

4.  The  Holy  Ghost  works  in  part  directly, — He  can 
awaken  the  longing  for  redemption  in  the  heart  of  a 
man  {e.  g.,  a  heathen)  who  is  far  from  the  covenants  of 
promise  and  without  the  knowledge  of  revelation  {e.g., 
the  jailer  at  Philippi  with  his  question,  "  What  must  I 
do  to  be  saved  ?" ) ;  in  part  mediately, — through  the 
appointed  means  of  grace,  the  Word  and  the  sacra- 
ments. Rom.  10 :  17. 

It  is  our  privilege  and  duty  to  pray  for  the  Holy 
Ghost.  Luke  11  :  13.  This  also  we  cannot  do  of  our- 
selves. It  must  be  incited  in  the  heart  and  sustained 
before  the  Father  in  heaven  by  Him.  Rom.  8 :  26. 

5.  The  relation  of  the  Holy  Ghost  to  the  soul  of  man 
is  an  entirely  personal  one.  It  is  necessary  that  He  be 
"  also  given  me."  Only  there  where  He  has  entered 
the  heart  can  He  fulfill  His  office.  Gal.  4 :  6. 

6.  The  Holy  Ghost  works  in  the  heart  "  True 
Faith,"  whereby  He  makes  us  partakers  of  Christ,  so 
that  Christ  becomes  our  own.   Rom.  8  :  9. 

7.  By  the  Holy  Ghost  we  are  also  made  partakers  in 
Christ  of  all  His  benefits,  i.  e.,  the  forgiveness  of  sins, 
righteousness  and  eternal  life.  The  steps  by  which 
this  is  ordinarily  accomplished,  and  which  we  call  the 
"order  of  salvation,"  are  the  following: 

a)  The  call.  We  distinguish :  1.  A  general  call, 
i.  e.,  in  so  far  as  the  Word  is  proclaimed  to  all  men. 
Acts  17  :  30,  Matt.  24 :  14 ;  and  2.  An  energetic  or 
effectual  call,  which  proves  itself  in  the  case  of  the 
elect.  Matt.  20 :  16,  John  6 :  37,  44,  2  Thess.  2 :  13, 
14,  2  Tim.  1  :  9,  10. 


THE  HEIDELBERG  CATECHISM.  207 

b)  Illumination,  by  which  the  Holy  Ghost  works  in 
the  hearts  of  sinners  the  proper  self-knowledge  (of  sin) 
and  the  proper  knowledge  of  God  (of  salvation).  Eph. 
1:  17,  18. 

c)  Faith,  ^.  e.,  the  power  wrought  by  the  Holy  Ghost 
in  the  heart  of  the  sinner,  by  which  he  lays  hold  of 
and  appropriates  the  benefits  of  Christ  offered  him. 
1  Cor.  12  :  3,  2  Thess.  3  :  2,  Eph.  2 :  8. 

d)  Justification  and  sanctification.  By  the  faith 
wrought  by  the  Holy  Ghost  in  accordance  with  God's 
grace,  the  sinner  becomes  a  partaker  of  the  forgiveness 
of  sins,  of  righteousness  and  holiness  before  God,  in 
which  the  beginning  of  the  new  life,  regeneration,  con- 
sists. Rom.  5:1;  1 :  17,  1  Peter  1 :  1,  2,  Gal.  5  :  22,  24. 

e)  The  sealing.  The  Holy  Ghost  comforts  me  and 
abides  with  me  forever,  i.  e.,  He  assures  me  of  divine 
sonship,  defends  me  against  all  the  power  of  satan,  and 
preserves  me  unto  eternal  salvation  and  glory,  so  that 
I  am  enabled  to  persevere  in  faith.  Rom.  8  :  14,  16  ; 
8  :  28,  30,  Eph.  4 :  30. 

8.  The  elect  child  of  God  is  assured  of  his  salvation 
by  the  Holy  Ghost.  When  Olevianus  was  about  to 
die,  his  colleague  advanced  toward  him  and  said : 
"  Dear  Brother  !  You  are  without  doubt  certain  of  your 
salvation  in  Christ,  just  as  you  have  taught  others?" 
The  dying  man  laid  his  hand  upon  his  heart  and  said  : 
"  Certissimus  !"  i.  e.,  "  most  certain  !"  This  was  Ole- 
vianus' last  word. 

9.  Olevianus.  "  To  sum  up  all,  the  Holy  Ghost  is 
the  only  bond  by  which  Christ  dwells  in  us  and  we  in 
Him,  and  as  the  branch  is  ingrafted  into  the  vine  and 
receives  strength  and  life  from  the  vine,  so  we  are 
ingrafted  into  Christ  through  the  Holy  Ghost,  that  we 
may  have  true  fellowship  with  Him  and  receive  from 
Him  eternal  life." 

How  do  we  know  that  we  have  the  Holy   Ghost  ? 


208  THE  HEIDELBERG  CATECHISM. 

From  its  effects.  For  as  the  wind  is  not  seen  by  us, 
but  its  effects  are  felt,  so  also  the  Holy  Ghost  is  known 
through  the  effects  He  produces,  of  which  the  most 
important  are  :  First,  believing  prayer  and  childlike 
trust  in  our  heavenly  Father,  Rom.  8  :  15,  2G  ;  sec- 
ondly, hatred  of  sin  and  love  for  righteousness.  The 
struggle  against  sin  is  a  certain  indication  that  the 
Holy  Ghost  dwells  in  man.  For  flesh  and  blood  has 
not  revealed  to  us  that  we  ought  to  resist  sin,  because 
it  is  the  nature  of  flesh  and  blood  to  continue  in  all  sin. 
God  works  this  disposition  in  us  b7  the  Holy  Ghost, 
as  St.  Paul  teaches.  Rom.  7  :  5.  Therefore  the  strua;- 
gle  against  the  remaining  sins  still  clinging  to  us,  and 
which  distress  us,  should  not  discourage  us.  It  should 
rather  serve  as  a  source  of  comfort,  and  give  us  courage 
against  the  sins  which  bring  sorrow  after  sorrow  upon 
us,  since  this  struggle  in  us  is  a  certain  indication  that 
we  have  the  Holy  Ghost.  If  we  have  the  Holy  Ghost, 
we  are  members  of  Christ,  whose  perfect  righteousness, 
which  He  purchased  for  us  by  His  death,  clothes  and 
covers  in  the  sight  of  God  the  remaining  temptations 
and  sins  with  which  we  struggle,  so  that  God  will  not 
regard  nor  remember  them  forever.  If  it  be  that  we 
continue  in  this  spiritual  contest  in  true  faith,  the  vic- 
tory will  not  fail  us,  as  the  Apostle  teaches  in  Rom. 
7  :  19,  20,  24,  25,  etc.,  a  comfort  which  he  concludes 
with  these  words,  "  There  is  therefore  now  no  condem- 
nation to  them  which  are  in  Christ  Jesus,  who  walk 
not  after  the  flesh,  but  after  the  Spirit,"  i.  e.,  those  who 
in  their  lives  resist  the  sins  of  the  flesh  through  the 
Spirit  of  God.  Thirdly,  further  effects  wrought  by  the 
Holy  Ghost  are  confession  of  Christ  and  of  His  truth, 
that  He  may  be  honored ;  also  thanksgiving  and  hope 
of  the  help  of  the  Lord.  These  are  certain  indications 
that  the  Spirit  of  God  dwells  in  a  man's  heart.  Rom, 
10 :  9,  10,  1  Cor.  12  :  3,  Eph.  5  :  18-21.     Finally  that 


THE  HEIDELBERG  CATECHISM.  209 

hope  is  a  work  of  tlie  Holy  Ghost,  from  which  each  one 
may  conclude  that  he  is  a  child  of  God  and  of  eternal 
salvation,  and  has  also  the  child-like  spirit  and  the 
pledge  of  salvation,  may  be  inferred  from  the  beautiful 
promises  found  in  Ps.  2:12  and  Rom.  o :   1-5. 

Question  54 

What  believed  thou  concerning  the  "Holy  Catholic  Church"  of 
Christ  f 

That  the  Son  of  God,  from  the  beginning  to  the  end  of  the  world, 
gathers,  defends,  and  preserves  to  himself,  by  his  Spirit  and  word, 
out  of  the  whole  human  race,  a  church  chosen  to  everlasting  life, 
agreeing  in  true  faith  ;  and  that  I  am,  and  for  ever  shall  remain,  a 
living  member  thereof. 

It  is  to  be  observed  that  in  the  Creed  it  is  not  said 
"I  believe  on  (or  in)  a  holy  universal  Christian 
Church,"  as  it  is  said  I  believe  on  (or  in)  God  the 
Father,  God  the  Son,  God  the  Holy  Ghost.  "  I  believe 
one  holy  universal  Christian  Church,"  which  means,  I 
believe  that  there  is  a  Christian  Church,  and  of  it  I 
believe  that  it  is  holy  and  universal.  The  same  mean- 
ing underlies  the  statement  of  the  remaining  articles  in 
the  third  part  of  the  Creed.  "I  believe  in"  involves 
the  personal  revelation  of  man  to  God,  of  person  to 
person ;  "  I  believe  one,"  etc.=:"  I  believe  that,"  etc., 
indicates  that  one  is  persuaded  of  a  matter,  i.  e,,  has 
confidence  in  the  same.  The  Holy  Ghost  is  the  Per- 
son. In  the  Church  is  the  special  sphere  of  His 
activity.  The  communion  of  saints,  forgiveness  of  sins, 
resurrection  of  the  body  and  eternal  life  are  the  bless- 
ings which  He  communicates  in  the  Church.  I  believe 
in  the  Holy  Ghost,  and  in  Him  I  am  certain  of  the 
blessings  which  I  expect. 

I.  Of  the  Name  and  Nature  of  the  Christian  Churcli. 

1.  "  Church"  signified  originally  the  "  House  of  the 
Lord,"  and  refers  to  the  place  where  a   Christian  con- 


210  THE  HEIDELBERG  CATECHISM. 

gregation  assembles ;  in  a  wider  sense  it  stands  for  the 
congregation  itself  and  for  a  number  of  churches  col- 
lectively. In  the  widest  sense  it  stands  for  the  whole 
body  of  Christian  churches  or  the  congregation  of  the 
Lord.  ("  Gemeine"  is  the  earlier,  "  Gemeinde"  the 
present  form  in  the  German  language ;  the  former  is 
still  used  for  the  body  of  churches,  the  latter  for  single 
congregations.) 

2.  The  Christian  Church  derives  its  name  from 
Christ,  and  is  the  "  Church  chosen  to  everlasting  life." 
The  election  of  God  is  the  ground  upon  which  mem- 
bership rests,  and  eternal  life  is  its  end.  A  note  in  the 
official  edition  of  the  Heidelberg  Catechism  of  1619 
says  :  "  The  word  *  chosen'  indicates  the  difference  be- 
tween the  outer,  visible  Church,  in  which  the  pious 
and  the  wicked  are  mingled  together,  and  the  invisible 
Church  of  Christ,  to  which  belong,  properly  speaking, 
only  those  who  are  chosen,  who  truly  believe  and  are 
godly  in  their  lives."  To  such  only  the  answer  of  the 
Catechism  is  applicable.  Eph.  1 :  4, 10,  John  10  :  27,  28. 

3.  The  Christian  Church  is  spoken  of  as  "  one," 
because  its  members,  "  agreeing  in  true  faith"  and  in 
spirit,  are  so  closely  bound  together  that  they  consti- 
tute one  body.  Eph.  4  :  3-6.  The  unity  of  true  faith 
in  Christendom  finds  its  expression  in  the  Catholic  or 
so-called  Apostles'  Creed,  which  is  common  to  all 
Christian  Churches. 

4.  The  Church  is  called  "  holy,"  because  it  is  sanc- 
tified by  the  blood  and  spirit  of  Christ,  i.  e.,  for  the 
sake  of  Christ's  merits  it  is  looked  upon  by  God  as  per- 
fectly holy  and  righteous,  and  is  so  renewed  by  the 
Holy  Ghost  that  its  members  strive  diligently  after  a 
holv  life  and  character,  and  thus  God  separates  it  from 
the\vorld  for  Himself.  1  Cor.  3  :  17,  Ps.  93:  5. 

5.  The  Church  is  called  "  Catholic,"  because  it  is 
gathered  "  out  of  the  whole  human  race,"   and   is  not 


THE  HEIDELBERG  CATECHISM.  211 


limited  by  any  people  or  country,  neither  by  time, 
place  nor  condition,  race  nor  age.  Mark  16  :  15,  Kev. 
5 :  9,  1  Cor.  1 :  2,  Gal.  3 :  28. 

a)  The  discord  which  arose  in  the  human  family 
after  the  flood,  through  new  and  common  sins  (Gen. 
11 :  1-9),  the  dispersion  of  the  nations  and  the  enmity 
which  followed  it,  have  been  removed  for  all  true  chil- 
dren of  God  upon  earth  by  the  outpouring  of  the  Holy 
Ghost  at  Pentecost.  Acts  2  :  1-11,  17,  21. 

3.  The  name  "  Catholic"  is  not  to  be  understood  as 
if  the  Christian  religion  was  to  be  the  so-called  "  world 
religion,"  and  as  if  all  individuals  were  to  be  embraced 
by  it.  Compare  Luke  12  :  32,  Matt.  7  :  14,  Luke  18  : 
8,  Matt.  24:  14  (a  witness  unto  all  nations). 

6.  Other  names  of  the  Church  than  that  of  a  "  Church 
chosen,"  etc.,  are  :  The  kingdom  of  God  or  of  Christ,, 
the  kingdom  of  heaven  (compare  the  parables  in  Matt. 
13),  the  body  of  Christ  (Eph.  4  :  11,  12),  God's  house 
(1  Tim.  3:  15,  1  Pet.  2:5),  Temple  (1  Cor.  3:  17, 
2Thess.  2:  4),  city  and  Zion  (Heb.  12:  22),  fellow 
citizens  and  of  the  household  of  God  (Eph.  2:  19,  22), 
the  flock  (Acts  20:  28,  1  Peter  5:  2,  3),  the  bride 
(John  3:  29,  Eev.  21  :  9). 

7.  The  Augsburg  Confession,  Art.  7.  "The  holy 
Christian  Church  is  the  congregation  of  saints  (the 
assembly  of  all  believers),  in  which  the  Gospel  is  purely 
preached,  and  the  sacraments  rightly  administered 
according  to  the  Gospel." 

8.  Calvin.  The  Church  is  the  "  assembly  of  saints 
and  the  mother  of  believers.  Wherever  the  Word  of 
God  is  purely  preached  and  the  sacraments  are  admin- 
istered according  to  the  institution  of  Christ,  there  is 
without  any  doubt  a  Church  of  God.  The  Catholic 
Church  consists  of  a  multitude  of  people,  gathered  out 
of  all  nations  who  are  scattered  abroad,  and  yet  agree 
in  their  doctrinal  views  and  are  united  by  the  bond  of 


212  THE  HEIDELBERG  CATECHISM. 

a  common  worship.  It  embraces  all  separate  Churches 
organized  in  city  and  village,  according  to  man's  need, 
so  that  each  one  rightly  claims  the  name  and  character 
of  a  Church." 

II.  Christ  Is  the  Only  Head  of  the  Church. 

1.  Christ  is  the  only  foundation  upon  which  the 
Church  stands.  1  Cor.  3:11.  He  is  the  only  Lord  to 
whom  the  Church  belongs.  Acts  20:  28.  (Compare 
Rev.  5:9.)  He  is  the  only  Head  that  governs  the 
Church.  Eph.  1 :  22,  23 ;  4 :  15,  1  Peter  2  :  9,  Tit. 
2:   13. 

2.  The  activity  of  Christ  in  the  Church  and  for  it 
is  two-fold  : 

a)  He  "  gathers"  and  unites  the  chosen  members  of 
the  Church  in  His  communion.  Jer.  31 :  3,  Eph.  4 : 
11,  12.  To  the  gathering  activity  of  Christ  belongs 
especially  the  work  of  missions  ;  and  even  if  the  com- 
mand of  the  Lord  recorded  in  Matt.  28 :  19  referred 
primarily  to  the  Apostles,  yet  the  Church  has  entered 
upon  its  heritage,  both  by  the  preaching  of  the  Gospel 
in  the  congregation  and  by  its  proclamation  among 
Jews  and  Gentiles.  Isa.  49 :  6.  The  Apostles  were 
sent  forth  directly  by  the  Lord  (Matt.  28  and  Acts  9) ; 
but  the  work  which  we  call  "  missions"  was  undertaken 
under  the  influence  of  the  Holy  Ghost  by  the  congre- 
gation, and  from  Antioch,  where  the  Christian  name 
first  arose,  were  sent  forth  the  first  messengers  to  pro- 
claim the  Gospel  among  Jews  and  Gentiles.  Acts  13. 

b)  He  "  defends  and  preserves"  the  Church  against 
all  the  enmity  of  the  Avorld  and  all  the  powers  of  dark- 
ness. Ps.  110:  2,  Matt.  16:  18  (compare  Acts  2:  14, 
41),  Matt.  28:  20. 

3.  The  means  by  which  Christ  effects  this  work  are 
^'  His  Spirit  and  Word."  The  Spirit  stands  first,  for 
by  Him  the  Word  is  given,  and  without  Him  the  Word 


THE  HEIDELBERG  CATECHISM.  215 

cannot  accomplish  anything.  At  Pentecost  the  out- 
pouring of  the  Spirit  preceded  the  proclamation  of  the 
Word. 

a)  By  His  Spirit.  John  G :  63,  Acts  10  :  14. 

b)  By  His  Word.  2  Thess.  2 :  14,  Rom.  15 :  18-20, 
Ps.  68  :  11. 

4.  This  work  is  carried  forward  by  Christ  "  from  the 
beginning  to  the  end  of  the  world."  The  building  and 
the  gathering  of  the  kingdom  of  Christ  in  the  world 
began  immediately  after  the  entrance  of  sin  into  the 
world,  with  the  first  promise  in  Paradise,  Gen.  3  :  15 ; 
is  continued  in  the  Old  Covenant,  1  Peter  1  :  10,  11,. 
Heb.  11,  especially  verses  39  and  40  ;  and  is  completed 
in  the  New  Covenant,  Acts  2 :  42.  What  is  recorded 
in  Isa.  59  :  21,  is  true  of  the  kingdom  of  Christ,  both 
in  the  old  and  in  the  new  covenant.  *'As  for  me,  this- 
is  my  covenant  with  them,  saitli  the  Lord  ;  my  Spirit 
that  is  upon  thee,  and  my  words  which  I  have  put  in 
thy  mouth,  shall  not  depart  out  of  thy  mouth,  nor  out 
of  the  mouth  of  thy  seed,  nor  out  of  the  mouth  of  thy 
seed's  seed,  saith  the  Lord,  from  henceforth  and  for- 
ever." 

m.  Of  the  Members  of  the  Church. 

1.  The  Church  is  one  body  (organism)  ;  Christ  i& 
the  Head,  Christians  are  the  members.  Eph.  4  :  15,  16, 

1  Cor.  12:  27. 

2.  There  are  different  classes  of  members  of  the 
Church  :  dead,  hypocritical,  and  true  or  "  living." 

a)  Dead  members  are  those  who  are  indifferent  to 
revealed  truth,  or  who  believe  only  intellectually,   Jas. 

2  :  17,  Rev.  3  :  1. 

b)  Hypocritical  members  are  those  who  carry  the 
name  of  Christ  in  their  mouths  and  know  how  to  speak 
of  "  knowledge"  and  "  experience,"  but  have  not  broken 
earnestly  with  sin.  Matt.  7  :  21,  2  Tim.  3  :  5.    Calvin  i 


214  THE  HEIDELBERG  CATECHISM. 

^'Among  the  members  of  the  visible  Church  there  are 
many  hypocrites  who  have  nothing  of  Christ,  except 
the  name  and  appearance.  There  are  some  who  are 
ambitious,  covetous,  envious,  slanderous,  some  of  impure 
walk,  who  are  endured  for  a  time,  either  because  they 
cannot  yet  be  convicted  by  an  ordinary  judicial  pro- 
cess, or  because  Church  discipline  has  not  always  been 
administered  with  the  necessary  firmness." 

c)  The  true  or  "  living"  members  are  the  chosen 
ones,  holy  and  beloved  of  God,  who  have  true  and  liv- 
ing faith  in  their  hearts  and  bring  forth  fruit  in  their 
lives.  Gal.  5  :  6,  Col.  3 :  12-14. 

3.  The  visible  Church  is  to  be  distinguished  from 
the  invisible. 

A.  The  visible  Church.  To  it  belong  all  who  have 
been  baptized  into  the  name  of  the  Triune  God,  and 
who  have  not  publicly  renounced  the  Church  or  have 
not  been  excommunicated  by  it.  The  visible  Church  or 
"  Christendom"  is  divided  into  various  larger  or  smaller 
communions.  The  larger  are  known  as  "  Churches," 
the  smaller  as  "  sects." 

1.  The  following  are  Churches :  The  Roman  Cath- 
olic, which  has  as  its  head  the  Pope,  whose  seat  is  in 
Rome.  The  Greek-Catholic,  whose  head  is  in  part  the 
patriarch  of  Constantinople  and  in  part  the  Emperor 
of  Russia.  The  Lutheran,  which  is  named  after  Lu- 
ther. The  Reformed,  which  retained  the  name  that 
was  originally  borne  by  all  the  Churches  of  the  Refor- 
mation, and  which  in  its  fuller  title  is  known  as  "  The 
Reformed  Church  according  to  the  Word  of  God." 
We  neither  call  ourselves  Zwinglians  nor  Calvinists. 
1  Cor.  1 :  12,  13.  "  Reformed"  means  restored,  renewed, 
viz.,  according  to  the  Word  of  God  ;  and  he  only  is 
truly  Reformed  who  not  only  accepts  the  doctrines  of 
the  Reformed  Church  as  the  knowledge  of  the  truth 
which  is  after  godliness  (Tit.    1:1),  but  who  is  also 


THE  HEIDELBERG  CATECHISM.  215 

renewed  in  the  spirit  of  his  mind,  Eph.  4  :  23.  The 
Lutheran  and  the  Reformed  Church  stand  upon  the 
ground  of  the  Gospel,  and,  therefore,  bear  also  the 
common  name  "  Evangelical,"  in  the  Union  (in  Ger- 
many) as  well  as  outside  of  it.  They  are  to  maintain 
peace  with  each  other  after  the  manner  of  Abraham's 
word  to  Lot,  "  Let  there  be  no  strife,  I  pray  thee, 
between  me  and  thee,  and  between  my  herdmen  and 
thy  herdmen  ;  for  we  be  brethren."  Gen.  13  :  8.  In 
common  they  are  to  defend  the  honor  of  their  King 
Jesus.  "  We  as  those  of  one  race  stand  also  for  one 
man"  (Zinsendorf).  In  common  they  are  to  oppose 
the  enemies  of  the  Gospel.  "  Divided  on  the  march, 
united  in  attack"  (Moltke),  but  not  upon  each  other. 
They  are  also  called  "  Protestants,"  which  name  they 
received  at  the  Diet  of  Speyer  in  the  year  1529,  when 
they,  the  Lutheran  and  the  Reformed  states  of  the 
German  kingdom,  in  common  protested,  i.  e.,  entered 
a  protest  against  the  violence  done  to  the  Gospel  by 
the  worldly  power.  True  Protestants,  are,  therefore, 
those  who  protest  in  behalf  of,  but  not  a^rainst,  the 
Gospel.  The  Protestants  justly  claim  for  themselves 
that  they  restored  the  Apostolic  Church,  and  the  ques- 
tion of  the  Catholic  opponent,  "  Where,  then,  was  your 
Church  before  the  Reformation  ?"  may  be  dispatched 
with  comfort  by  a  counter  question,  "  Where  was  your 
face  this  morning  before  yon  had  washed  yourself?" 
The  Reformed  Church  numbers  about  sixty  million 
members. 

2.  The  above  named  Churches  also  stand  for  confes- 
sions, differentiated  by  their  doctrines  and  institutions. 
1  Cor.  3  :  12.  The  marks  of  the  true  Church  are:  1. 
That  the  pure  and  unadulterated  Word  of  God  be 
preached.  2.  That  the  Sacraments  be  rightly  admin- 
istered according  to  the  institution  of  the  Lord,  and  3. 
That  Christian  discipline  (Church  discipline)  be  rightly 


216  THE  HEIDELBERG  CATECHISM. 

exercised.  Matt.  28  :  19,  "  Go  ye  therefore,  and  teach 
(1)  all  nations,  baptizing  (2)  them  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost ;  teach- 
ing them  to  observe  (3)  all  things  whatsoever  I  have 
commanded  you." 

3.  The  chief  confessions  of  the  Reformed  Church 
are:  The  Heidelberg  Catechism  (1563),  the  Catechism 
of  Geneva  (Calvin's,  lo41).  The  Scotch  (1560),  The 
Galilean  (1561),  The  Belgic  (1562),  The  ^Inglican 
(1562),  the  Second  Helvetic  (1566),  and  the  Canons  of 
Dort  (1619). 

4.  Besides  the  "  Churches"  there  are  a  number  of 
so-called  sects  (communions  which  have  separated  from 
the  Churches),  of  which  the  Methodists  and  Baptists 
are  the  most  numerous,  both  of  which  sprung  from  the 
Reformed  Church. 

B.  The  invisible  Church  is  included  in  the  visible. 
To  it  belong  all  true  and  living  members  (see  above  2, 
c),  those  who  are  still  sojourning  on  earth,  as  well  as 
those  who  are  already  at  home  with  the  Lord.  Gal.  4 : 
26,  Rev.  21 :  2. 

4.  There  is  a  distinction  made  between  the  Church 
militant  and  the  Church  triumphant.  The  Church 
militant  is  the  one  which  in  this  world  fights  against 
the  flesh,  the  world  and  the  devil  under  the  banner  of 
Christ.  Eph.  6:  10-12.  The  Church  triumphant  is 
the  one  which  already  rejoices  in  heaven  with  the  holy 
angels,  and  which  will  celebrate  a  complete  triumph 
after  the  resurrection.  Rev.  7  :  9-17. 

5.  A  three-fold  distinction  may  also  be  made  after 
the  type  of  the  temple  in  the  Old  Testament :  a)  In 
the  outer  court  are  those  who  are  still  unconverted,  b) 
in  the  holy   place,  the   regenerate,   who  still   walk  by 


'=■  The  Anglican  or  Episcopal  Church  of  England  belongs  to  the 
Reformed  Churches  so  far  as  its  confession  is  concerned. 


THE  HEIDELBERG  CATECHISM.  217 

faith,  and  c)   in  the  holy  of  holies,  the  perfect,  who  in 
heaven  do  behold  the  face  of  God. 

6.  The  principal  question  is :  "  What  is  your  rela- 
tion to  the  church  and  what  comfort  do  you  derive 
from  the  fact  that  there  is  a  church  chosen  unto  ever- 
lasting life  ?"  I  believe  "  that  I  am,  and  forever  shall 
remain,  a  living  member  thereof."  That  I  am  and 
forever  shall  remain  a  living  member  thereof,  does  not 
rest  upon  my  will  and  strength,  but  upon  the  free 
grace,  and  the  faitht'uhiess  of  God  in  Christ  Jesus. 
Eph.  2  :  8-10,  20-22,  1  Cor.  1  :  8,  9,  John  10  :  28,  Ps. 
23,  G. 

7.  That  one  is  of  the  elect  of  God  and  a  living 
member  of  the  church  is  evidenced :  By  his  faith 
(Mark  16  ;  16)  ;  by  a  holy  life  (2  Tim.  2  :  19)  ;  and  by 
the  inward  testimony  of  the  Holy  Ghost  (Rom.  8  :  16). 
Living  members  of  the  church  also  must  struggle  all 
their  life-time  upon  earth  against  sin,  and  may  fall 
into  grievous  errors  (as  did  David  and  Peter)  ;  but  the 
Lord  always  awakens  them  again  to  repentance  and 
strengthens  their  faith  that  they  may  persevere.  Luke 
22  :  32,  Matt.  24  :  24. 

8.  Of  the  perseverance  of  the  saints,  i.  e.,  of  believ- 
ers. Question  53  closes  with  the  statement  in  reference 
to  the  Holy  Ghost  that  He  is  given  me  that  He  "  may 
abide  with  me  forever."  Question  54  closes  with  this 
statement  with  reference  to  the  church  :  "  that  I  am, 
and  forever  shall  remain  a  living  member  thereof." 
In  the  former  statement  is  expressed  the  one  side  of 
the  doctrine  of  the  perseverance  of  believers,  viz.,  the 
preservation  by  the  Holy  Ghost,  who  never  forsakes 
entirely  or  forever  the  elect,  and  in  the  second  state- 
ment the  other  side  is  brought  out,  viz.,  the  consequent 
confirmation  and  assurance  of  salvation.  The  doctrine 
of  the  Reformed  Church  with  reference  to  election 
(thb  term   Election   is   found  in  Rom.   11  :  5)   is   not 

21 


218  THE  HEIDELBERG  CATECHIHiM. 

treated  in  a  separate  question  either  in  the  Jleidelberg 
Catechism  or  in  the  Catechism  of  Geneva  (Calvin's), 
since  both  Catecliisms  were  prepared  primarily  as 
hand-books  of  instruction  for  youths,  and  their  authors 
accommodated  themselves  to  this  end  through  a  wise 
consideration  of  the  Apostle's  distinction  of  milk  for 
children  and  strong  meat  for  them  that  are  of  full  age. 
Heb.  5  :  13,  14.  But  that  election  is  a  fundamental  doc- 
trine of  the  Heidelberg  Catechism  cannot  be  doubted, 
as  a  large  number  of  questions  (1,  8,  20,  26,  28,  52,  53, 
54  and  65)  could  otherwise  not  be  understood  at  all  in 
the  sense  of  the  authors,  as  given  in  their  own  writings. 
Ursinus,  in  his  commentary  on  the  catechism,  treats 
this  doctrine  very  thoroughly  in  connection  with  Ques- 
tion 54,  which  defines  the  "  chosen"  Church,  and  in 
this  the  expounders  of  the  catechism  have  followed  him 
for  three  hundred  years.  Olevianus  with  his  last  word, 
"  certissimus,"  avowed  the  same  doctrine  in  the  face  of 
death. 

With  reference  to  the  doctrine  of  election  [i.  e.,  God's 
free  choice  in  the  election  and  the  sovereignty  of  grace) 
the  Reformers  were  agreed  with  the  exception,  of 
Lasco  and  of  Melancthon  in  his  later  years.  Their 
brotherly  relation  to  Calvin,  however,  was  not  dis- 
turbed thereby,  and  this  should  serve  as  an  example 
to  us.     God  hath  called  us  to  peace.     1  Cor.  7  :  15. 

Question  55 

]Vhat  dod  thou  understand  by  "the  communion  of  saints  f 
First,  that  all  and  every  one  who  believes,  being  members  of 
Christ,  are  in  common  partakers  of  him,  and  of  all  his  riches  and 
gifts  ;  secondly,  that  every  one  must  know  it  to  be  his  duty,  readily 
and  cheerfully  to  employ  his  gifts  for  the  advantage  aud  salvation 
of  other  members. 

By  the  "communion  of  saints"  is  not  meant  the 
church  itself,  of  which  the  former  article  treated,  but 
it   is  intended   to  set   forth  the  relation  of  the  living^ 


THE  HEIDELBERG  CATECHISM.  219 

members  of  the  Church  to  Christ  their  Head  on  the 
one  hand,  to  their  living  fellow-members  on  the  other. 
As  members  the}^  have  a  right  to  all  that  Christ  has 
secured  for  them  by  His  incarnation ;  as  fellow-mem- 
bers they  owe  certain  duties  to  all  who  like  themselves 
are  redeemed  by  the  blood  of  Christ  and  are  ingrafted 
into  Him  by  a  true  faith.  The  relation  to  Christ  the 
Head  (Eph.  5  :  23)  and  to  their  fellow-members  may 
be  compared  to  the  community  of  goods  which  exists 
between  man  and  wife  in  the  marital  union. 

By  "  saints"  are  not  meant  the  mere  external  mem- 
bers of  the  Church,  neither  those  who  are  canonized  or 
regarded  as  saints  by  the  papacy,  nor  those  who  pre- 
tend that  they  are  pious  and  despise  others  (Luke 
18:  9),  but  true  "believers"  who  in  Christ  are  sepa- 
rated from  the  world  and  are  regenerated  by  the  Spirit 
of  God.  Such  are  spoken  of  by  the  Scriptures  in  many 
places  as  "  saints"  {e.  g.,  Col.  3  :  12,  Eph.  1:1;  6  :  18, 
Phil.  1  :  1. 

I.  The  Communion  with  Christ  and  His  Gifts— a  Comfort  to  us. 

1.  Believers  are  "members"  of  Christ.  Eph.  5  :  30. 
They  are  thereby  also  "  members,"  i.  e.,  united  with 
each  other.  1  John  1  :  3. 

2.  "  All  and  every  one  who  believes,"  i.  e.,  all  to- 
gether and  each  one  in  particular.  The  possession  and 
enjoyment  of  the  gifts  of  grace  as  well  as  the  obligation 
of  mutual  love  belongs  to  all  in  general  and  to  each 
one  in  particular.  Every  one  who  believes,  even  the 
one  who  has  only  the  beginnings  of  faith,  enjoys  the 
fullest  measure  of  privilege  in  Christ  fully.  Every  be- 
liever, whether  he  possesses  little  or  much,  is  indebted 
to  the  other  members  according  to  the  measure  of  his 
ability. 

3.  The  communion  with  Christ,  i.  e.,  the  personal 
relation   of  faith   to   Him   is   the   ground   upon  which 


220  THE  HEIDELBERG  CATECHISM. 

we  have  a  claim  and  share  in  His  riches  and  gifts.  Col. 
2  :   11),  Rom.  8  :  32. 

a)  Christ's  riches,  i.  e.,  everything  that  is  Christ's 
own,  belongs  also  to  those  who  believe  on  Him.  1 
Cor.  ;] :  22.  His  Father  (John  20  :  17),  His  love,  (John 
17  :  28-26),  His  name  (Rev.  3  :  12),  His  merits  (Rom. 
4:  24),  His  inheritance,  heaven  and  His  glory  (Rom. 
8:17,  John  12  :  26  ;   17  :  24),  are  ours. 

b)  Christ's  gifts  are :  Forgiveness  of  sins,  righteous- 
ness and  eternal  life.     Eph.  1  :  3,  John  1  :   16. 

4.  It  is  a  great  comfort  to  us  poor  sinners  that  our 
Lord  is  so  rich,  and  that  we  participate  in  all  His 
gifts.  2  Cor.  8  :  9.  But  of  the  right  that  we  have  to 
Christ  and  H's  riches,  grows  the  duty  of  more  and 
more  complete  consecration  to  Him  in  body  and  soul. 
1  Cor.  3:  23,  2  Tim.  2:  11,  12. 

n.  The  Communion  with  all  Believers— an  Admonition  for  us. 

1.  "Every  one  must  know  it  to  be  his  duty,"  i.  e., 
know  that  he  is  under  obligations  to  other  members, 
and  is  to  act  in  accordance  therewith.  Gal.  3 :  28,  1 
Cor.  12 :  26. 

2.  "  Gifts"  includes  all  that  we  have,  and  this  reminds 
us  that  we  do  not  possess  anything  of  ourselves,  but 
that  everything  is  given  to  us  of  God.   1  Cor.  4  :  7. 

3.  The  gifts  include  both  the  temporal  and  spiritual. 

a)  Temporal.  Rom.  12 :  1,  3,  Isa.  58 :  7,  Matt.  25 : 
35,  36. 

b)  Spiritual.   1  Thes.  5:  11,  1  John  5 :  16. 

4.  Every  one  is  to  "employ  his  gifts,  for  the  advan- 
tage and  salvation  of  other  members."  What  God  has 
given  to  each  one,  both  tem})orally  and  spiritually.  He 
has  given  not  merely  for  each  one's  own  possession  and 
enjoyment,  but  also  for  the  use  and  service  of  his 
brother.  Tiiis  condition  is  fulfilled  when  each  one 
faithfully   discharges   his   duty,  and    in  addition   con- 


THE  HEIDELBERG  CATECHISM.  221 

tributes  to  the  needs  of  others  accordino;  to  his   ability. 
2  Cor.  8  :  2,  3,  4,  14. 

5.  This  is  to  be  done  "  readily  and  cheerfully,"  i.  e., 

a)  Not  from  constraint.  2  Cor.  9  :  7. 

b)  Not  from  impure  motives,  as  did  the  Pharisees, 
who  on  that  account  had  their  reward.  Matt.  6 :  3. 

c)  But  from  love,  which  is  the  bond  of  brotherly  fel- 
lowship. Col.  3:  14,  Gal.  6 :  10. 

6.  With  reference  to  the  duty  we  owe  to  all  believ- 
ers, we  need  to  be  constantly  admonished,  since  by 
nature  we  are  so  deeply  immersed  in  selfishness,  which 
is  overcome  with  so  much  difficulty.  Phil.  2:  4. 

Examples.  The  first  Christian  Church  in  Jerusalem. 
Acts  2  :  44,  45 ;  4  :  32-37.  It  was  not  social  democ- 
racy, but  Christian  socialism,  a)  Every  one  was  free 
to  sell  his  goods,  or  to  retain  the  money  which  he 
received  for  them.  Acts  5  :  4  ;  b)  Provision  was  made 
for  the  poorer  members  of  the  Church  according  to 
their  necessities.  Acts  2  :  45.  The  difference  between 
a  Christian  and  a  social  democrat  may  be  thus  briefly 
expressed  :  The  Christian  says,  "  What  is  mine,  is 
yours ;"  the  social  democrat  says,  "  What  is  yours,  is 
mine."  The  alms  of  the  apostolic  churches  which  the 
Apostle  Paul  gathered.  Acts  11 :  29,  Pom.  15  :  26. 
The  community  of  goods  of  the  first  Christians,  of  whom 
the  heathen  said :  "  Behold,  how  they  love  one 
another !" 

Question  56. 

What  believest  thou  concerning  ''  the  forgiveness  of  sins  f" 

That  God,  for  the  sake  of  Christ's  satisfaction,  will  no  more 
remember  my  sins,  neither  my  corrupt  nature,  against  which  I  have 
to  struggle  all  my  life  long,  but  will  graciously  impute  to  me  the 
righteousness  of  Christ,  that  I  may  never  be  condemned  before  the 
tribunal  of  God. 

The  following  three  articles  (concerning  the  forgive- 
ness of  sins,  the  resurrection  of  the   body,  and   the  life 


222  THE  HEIDELBERG  CATECHISM. 

everlasting)  treat  of  the   benefits   of  Christ    which  we 
receive  as  living  members  of  the  Church. 

I.  The  Ground  of  Forgiveness. 

1.  No  person  can  forgive  his  own  or  another  person's 
sins.  Neither  can  the  Church  and  its  servants.  They 
can  only  announce  to  those  who  believe,  and  assure 
them  of  the  forgiveness  of  their  sins.  God  alone  can 
forgive  sins.  In  this  the  scribes  (Mark  2:7)  were 
correct;  but  the  Son  of  man,  as  the  Son  of  God,  has 
also  power  to  forgive  sins.  Mark  2  :  10,  Isa.  43  :  25. 

2.  All  sins,  even  those  against  men,  are  committed 
against  God,  because  they  are  transgressions  of  His 
law.  Ps.  51  :  4. 

3.  The  ground  upon  which  God  forgives  sins  is  the 
"  satisfaction  of  Christ."  To  believers  under  the  old 
covenant  it  was  the  approaching,  to  believers  under  the 
new  covenant  it  is  the  accomplished  sacrifice  of  Christ 
upon  the  cross  that  atones  for  their  sins.  Rom.  3 :  25, 
1  Peter  2  :  24,  Eph.  1 :  7. 

II.  The  Measure  of  Forgiveness. 

1.  "  All  sins,"  great  and  small,  without  exception, 
are  remitted  to  believers.  The  sin  against  the  Holy 
Ghost  (Matt.  12 :  31)  can  not  be  committed  by  true 
believers,  the  elect,  because  the  Holy  Ghost  lives  and 
governs  in  them.  1  John  1 :  7,  Rom.  8  :  1,  Ps.  103. 

2.  God  forgives  believers  not  merely  all  actual  sins, 
but  also  "  the  corrupt  nature,  against  which  I  have  to 
struggle  all  my  life  long."  The  "  corrupt  nature"  is 
the  evil  desire  which  still  clings  even  to  believers,  as 
long  as  they  live  in  this  mortal  body,  and  disinclines 
them  (Heb.  12:  1)  to  fulfill  the  will  of  God  in  all 
respects.  This  is  also  sinful.  Paul  does  not  speak  of 
his  former  condition,  but  of  his  then  present  regener- 
ated state,  when  he  laments,  Rom.  7  :  23-25  :  "  But  I 
see  another  law  in   my   members,  warring   against  the 


THE  HEIDELBERG  CATECHISM.  223 

law  of  my  mind,  and  bringing  me  into  captivity  to  the 
law  of  sin  which  is  in  my  members.  O,  wretched  man 
that  I  am  !  Who  shall  deliver  me  from  the  body  of  this 
death  ?  I  thank  God  through  Jesus  Christ  our  Lord." 
Gal.  5:  17,  Ps.  103:  3. 

III.  The  Nature  of  Forgiveness. 

1.  To  forgive  sins  does  not  mean  to  undo  a  sinful 
deed,  which  is  not  possible.  God  forgives  sins  in  the 
sense  that  He  "no  more  (in  time  and  eternity)  remem- 
bers" them,  i.  e.,  He  will  not  visit  or  punish  them. 
Jer.  31 :  34,  Isa.  38  :  17,  Micha  7  :  19. 

2.  God  not  only  forgives  my  sins,  but  "  He  will  gra- 
ciously impute  to  me  the  righteousness  of  Christ." 
When  by  His  act  of  forgiveness  He  removes  from  us 
the  filthy  garments  of  siu,  we  would  stand  before  Him 
in  nakedness  and  shame.  He,  therefore,  graciously 
covers  our  nakedness  with  the  garment  of  Christ's 
righteousness.     R.ora.  3  :  24,  Isa.  61  :  10. 

3.  When  God  forgives  sins  they  are  forever  "  for- 
given and  forgotten."  The  temporal  and  bodily  con- 
sequences of  sin  God  either  removes  or  allows  to  re- 
main. In  the  latter  case  they  are  not  to  be  looked  upon 
as  punishments  for  sin,  but  as  evils  which  are  intended 
to  humble  and  to  warn  us. 

IV.  The  Benefits  of  Forgiveness. 

1.  Because  God  will  not  only  not  remember  my  sins 
anymore,  but  will  impute  to  me  the  righteousness  of 
Christ,  it  follows  that  the  forgiveness  is  complete  and 
secures  this  benefit  "  that  I  may  never  be  condemned 
before  the  tribunal  of  God."  The  reference  here  is  to 
the  final  judgment  which  will  bring  condemnation  upon 
the  sinner  on  account  of  his  sins.  But  sin  having  been 
fully  forgiven,  there  is  no  more  sin  at  hand  to  be  con- 
demned in  the  believer  at  the  day  of  judgment.  John 
5  :  24,  Rom.  8  :  33,  34. 


224  THE  HEIDELBERG  CATECHISM. 

2.  To  "  believe  "  the  forgiveness  of  sins  means  not 
merely  to  have  a  knowledge  of  all  that  is  involved 
therein,  but  also  to  seek  earnestly  for  forgiveness  and 
to  accept  it  with  a  repentant  and   believing   heart.   Ps. 

01  :   1  ;  82  :  5. 

Question  57- 

What  comfort  doth  "  the  resurrection  of  the  hochj'"  afford  theef 
That  not  only  ray  siul,  after  this  life,  shall  he  iratnediately  taken 
up  to  Christ,  its  head,  but  als)  that  this  mv   body,  being  raised  by 
the  power  of  Christ,  shall  be  reunited  with  my  soul,  and   made  like 
unto  the  glorious  body  of  Christ. 

I.  The  Condition  After  Death. 

1.  Man  consists  of  body  and  soul  which  in  life  are 
most  intimately  united  with  each  other.  Death  is  the 
separation  of  soul  and  bodv.  Gen.  35  :  18,  1  Kings 
19:  4. 

2.  The  soul,  the  divine  breath  oF  life,  is  immortal. 
It  continues,  therefore,  to  exist  even  after  the  separa- 
tion from  the  body.  But  the  body,  when  with  the  de- 
parture of  the  soul  it  becomes  lifeless,  decays  and  again 
returns  to  dust,  from  which  it  was  taken  at  creation. 
Gen.  2  :  7,  Eccles.  12  :  7,  Matt.  10  :  28. 

3.  That  the  soul  remains  alive  after  death  appears 
from  the  fact  that  the  body  only  is  spoken  of  as  jjar- 
ticipating  in  the  resurrection. 

4.  The  separation  of  body  and  soul  after  death  is 
really  an  incomplete  state,  because  the  two  belong  to- 
gether. 2  Cor.  5  :  4.  But  the  disembodied  state  of 
the  soul  of  the  child  of  God  after  death  is  rendered 
complete  by  its  being  "  taken  up  to  Christ,  its  head," 
and  thereby  becoming  free  from  all  the  weakness,  want 
and  suffering  which  are  connected  with  life  in  "  the 
body  of  this  deatli,"  and  participating  in  the  salvation 
of  Christ.  Of  His  glory  it  will  partake  only  at  the 
resurrection  of  tiie  body.     Rev.   14  :   13,  Phil.   1  :  23, 

2  Cor.  5:8. 


THE  HEIDELBERG  CATECHISM.  225 

5.  "  Immediately,"  i.  e.,  as  soon  as  death  takes  place. 
There  is  no  intermediate  state,  as  is  taught  by  the 
Greek  Church,  or  purgatory,  as  the  Roman  Church 
teaches.  According  to'  the"  latter,  the  souls  eyen  of 
belieyers  are  to  be  purified  in  some  such  j)lace  from 
many  sins,  and  are  to  do  penance  for  many  things 
which  they  neglected  to  do.  By  indulgences,  which 
the  Hying  also  can  secure  for  the\lead,  the  time  in  pur- 
gatory for  the  latter  is  to  be  shortened.  Of  such  a  pur- 
gatory scripture  knows  nothing.  Luke  23  :  48.  Neither 
do  belieyers  stand  in  need  of  such  a  purification  after 
death,  since  they  ai-e  in  the  enjoyment  of  complete  for- 
giyeness.   1  John  1  :  7. 

6.  A  first  separation  between  those  who  are  justified 
by  the  blood  of  Christ,  and  the  wicked,  takes  place  at 
death.     Luke  10  :  22,  23,  Acts  1  :  25,  Heb.  9 :  27. 

For  the  dying  prayers  may  be  offered,  but  not  for 
the  dead. 

II.  The  Resurrection  of  the  Body  at  the  End  of  the  World. 

1.  An  "  immortality  of  the  soul"  is  accepted  eyen  by 
most  heathen  of  all  ages.  But  the  resurrection  of  the 
body  is  a  truth  reyealed  by  God  to  His  people,  which 
was  already  believed  by  the  patriarchs  under  the  old 
coyenant,  and  was  clearly  set  forth  by  Christ.  Ps.  16  : 
9,  John  11 :  25.  That  the  resurrection  of  the  dead  was 
accepted  under  the  old  covenant,  according  to  the  stage 
of  revelation  which  they  enjoyed,  Christ  declared  when 
He  said  to  the  Sadducees,  Matt.  22 :  29,  ''  Ye  do  err, 
not  knowing  the  Scriptures,  nor  the  ])ower  of  God," 
and,  verses  31-33,  "  have  ye  not  read  that  which  was 
spoken  unto  you  by  God?" 

2.  "This  my  body,"  i.  e.,  this  body  in  which  I 
now  dwell  and  which  will  return  to  dust ;  not  another, 
foreign  to  me.  Job  19 :  25,  27,  1  Cor.  15 :  54. 

3.  All  objections  of  the  natural   reason  against  the 


22fi  THE  HEIDELBERG  CATECHISM. 

resurrection  of  the  tlesli,  i.  e.,  of  the  body,  ai-e  an- 
swered by  tlie  words  of  Christ  to  the  Saddueees,  who 
denied  the  resurrection  of  the  dead.  Matt.  l32  :  29.  The 
resurrection  is  no  more  a  natural  process,  than  was  the 
creation  of  man,  but  like  it,  one  of  the  miracles  of 
divine  omnipotence.  Besides,  this  death  does  not  affect 
a  complete  annihilation  of  the  body,  but  only  a  disso- 
lution of  its  parts,  which  may  be  mingled  with  other 
matter,  but  do  not  escape  God's  hand,  i.  e.,  do  not  |)ass 
beyond  the  sphere  of  His  almighty  and  omnipresent 
power.  The  same  almighty  power  which  created  the 
first  man  out  of  the  dust  of  the  earth,  is  also  able  to 
restore  the  decomposed  human  body.  Luke  1  :  37. 

4.  Examples  from  nature:  1.  The  butterfly,  whose 
body  is  the  same  as  that  which  the  caterpillar  bore, 
from  which  it  sprung,  and  yet  is  different ;  2.  The  seed 
of  corn,  which  perishes  in  the  earth,  and  yet  from  whose 
material  springs  up  the  stalk,  which,  in  contrast  with 
the  unsightly  grain,  is  both  beautiful  and  noble.  From 
this  is  drawn  the  illustration  recorded  in  1  Cor.  15  : 
42-44.  (Verses  3G,  37  of  the  grain  of  wheat.) 

5.  The  body  is  "  raised."  This  biblical  expression 
also  points  to  the  fact  that  the  body  in  its  material 
particles  is  yet  at  hand,  and  that  no  foreign  body  is 
substituted  in  the  resurrection,  just  as  a  man  awakes 
from  sleep  with  the  same  body  with  which  he  went  to 
sleep.  The  Scriptures  also  speak  of  those  who  have 
died  in  Christ  as  asleep.  1  Thess.  4  :  13,  14.  To  be 
"  raised  "  means  to  arise,  not  to  begin  anew. 

6.  The  resurrection  is  the  work  of  the  Triune  God. 
Of  the  Father  and  of  the  Holy  Ghost.  Rom.  8:  11. 
In  a  special  sense,  however,  it  is  the  work  of  the  Son, 
because  the  resurrection  of  the  body  constitutes  the 
completion  of  His  redemptive  work.  John  6  :  39.  My 
body  is  therefore  raised  "  by  the  power  of  Christ." 

7.  The  resurrection  by  the  power  of  Christ  is  actually 


THE  HEIDELBERG  CATECHISM.  227 

pledged  to  us  :  a)  By  Christ's  own  resurrection  from 
the  dead ;  b)  By  His  raising  the  dead — the  daughter 
of  Jairus  (Matt.  9),  the  youth  at  Nain  (Luke  7),  Laz- 
arus at  Bethany  (John  11). 

8.  My  restored  body  "  shall  be  reunited  with  my 
soul,"  and  thereby  the  complete  man  is  restored  for 
the  enjoyment  of  salvation  and  glory.  Ezek.  37  : 
5,  6.  This  prophecy  is  primarily  a  picture  of  the  res- 
toration of  captive  and  dispersed  Israel.  It  may  also 
be  regarded  as  a  picture  of  the  human  body  held  cap- 
tive in  death  and  dissolved  as  to  its  elements.  In  real- 
ity the  latter  is  the  presupposition  of  the  vision  of  the 
prophet. 

9.  The  resurrection  body  will  be  "  made  like  unto 
the  glorious  body  of  Christ,"  i.  e.,  the  body  with  which 
Christ  arose  and  ascended  into  heaven.  It  was  the 
same  body  which  was  laid  into  the  grave  and  which  the 
disciples  again  recognized,  but  it  was  transfigured,  glori- 
fied.    Phil.  3  :  21,  1  Cor.  15  :  42-44,  49. 

10.  The  glorified  body  will  be  a  spiritual  body  (1 
Cor,  15 :  44-46),  and  therefore :  a)  Without  desires, 
Matt.  22  :  30;  b)  Without  wants,  such  as  food,  drink 
and  sleep,  1  Cor.  6:  13;  c)  Without  limitations,  as 
Jesus  appeared  with  His  resurrection  body  through 
closed  doors  among  the  disciples,  John  20  :  19,  26;  d) 
White  and  glistering.  Matt.  17  :  2,  the  glorified  form 
of  Jesus  ;  e)  fitted  to  behold  the  presence  of  God,  1  Cor, 
13  :  12,  1  John  3  :  2  ;  /)  incorruptible,  i.  e.,  never 
aging  and  wasting  away,  immortal,  1  Cor.  15  :  53, 
Luke  20  :  36. 

11.  The  order  in  which  the  resurrection  will  take 
place  is  (1  Cor,  15:  23-26)  as  follows  :  1.  The  children 
of  God  which  are  asleep  are  raised,  and  they  who  are 
yet  alive  are  changed,  2.  After  that  the  end,  when 
Christ  will  also  raise  the  wicked,  whose  bodily  resur- 
rection is  only  a  transition  to  eternal  death,  i.  e.,  to  con- 
demnation and  to  anguish  of  body  and  soul,     John  5  : 


228  THE  HEIDELBERG  CATECHISM. 

28,  29,  1  Cor.  15:  ol,  1  Thess.  4:  10,   17,  Kev.  20: 
4-6,  12. 

12.  Tlie  ground  upon  which  we  believe  in  the  resur- 
rection of  the  just  and  of  the  unjust  is: 

1.  The  omnipotence  of  God,  Kev.  21  :  o ;  2.  The 
righteousness  of  God,  Acts  17  :  ol  ;  3.  The  trutliful- 
uess  of  God,  Dan.  12  :  2. 

13.  The  aim  and  purpose  of  tlie  resurrection  of  the 
body  is  the  honor  and  glory  of  God.  Prov.  16:4,  1 
Cor.  15  :  28. 

14.  What  comfort  dost  thou  then  derive  from  the 
resurrection  of  the  body?  That  in  this  life  I  endure  all 
things  patiently  both  in  body  and  soul  and  long  for  the 
redemption  of  my  body.     Rom.  8  :   18,  23. 

15.  When  the  pious  queen  consort  of  the  great  Elec- 
tor Frederick  William  of  Brandenburg,  Louisa  Henri- 
etta (both  ornaments  of  the  Reformed  Church)  was 
placed  in  deejDest  sorrow  through  the  death  of  her 
firstborn  son,  the  hereditary  prince  (1649),  she  com- 
posed the  noblest  resurrection  hymn  contained  in  the 
treasury  of  song  of  the  entire  Evangelical  church  : 

Jesus,  my  Redeemer,  lives, 
And  His  life  I  soon  shall  see ; 
Bright  the  hope  this  promise  gives ; 
Where  He  is,  1  too  shall  be. 
Shall  I  fear  Him  ?  Can  the  head 
Rise  and  leave  the  members  dead  ? 

Close  to  Him  my  soul  is  bound, 
In  the  bonds  of  hope  enclasped  ; 
Faith's  strong  hand  this  hold  hath  found, 
And  the  Rock  hath  firmly  grasped. 
Death  shall  ne'er  my  soul  remove 
From  her  refuge  in  Thy  love. 

I  shall  see  Him  with  these  eyes, 
Him  whom  I  shall  surely  know, 
Not  another  shall  I  rise  ; 
With  His  love  my  heart  shall  glow ; 
Only  there  shall  disappear 
Weakness  in  and  round  me  here. 


THE  HEIDELBERG  CATECHISM.  229 

Ye  who  suffer,  sigh  and  moan, 
Fresh  and  glorious  there  shall  reign  ; 
Earthly  here  the  seed  is  sown, 
Heavenly  it  shall  rise  again  ; 
Natural  here  the  death  we  die, 
Spiritual  our  life  on  high. 

Body,  be  thou  of  good  cheer, 
In  thy  Saviour's  care  rejoice  ; 
Give  not  place  to  gloom  and  fear, 
Dead,  thou  yet  shalt  know  His  voice. 
When  the  final  trump  is  heard, 
And  the  deaf,  cold  grave  is  stirred. 

Laugh  to  scorn  then  death  and  hell, 
Fear  no  more  the  gloomy  grave  ; 
Caught  into  the  air  to  dwell 
With  the  Lord  who  comes  to  save, 
AVe  shall  trample  on  our  foes, 
Mortal  weakness,  fear  and  woes. 

Only  see  ye  that  your  heart 
Rise  betimes  from  earthly  lust ; 
Would  ye  there  with  Him  have  part, 
Here  obey  your  Lord  and  trust. 
Fix  your  hearts  above  the  skies, 
Whither  ye  yourselves  would  rise. 

Question  58. 

What  comfort  takest  thou  from  the  article  of  "  life  everlasting  f" 
That  since  I  now  feel  in  my  heart  the  beginning  of  eternal  joy^ 
after  this  life  I  shall  inherit  perfect  salvation,  which  "  eye  hath  not 
seen,  nor  ear  heard,  neither  hath  it  entered  into  the  heart  of  man  " 
to  conceive ;  and  that,  to  praise  God  therein  forever. 

Eternal  life  in  the  children  of  God  is  unfolded  in 
two  stages :  Here  on  earth  the  beginning  and  fore- 
taste, yonder  in  eternity  the  completion  and  fullness 
of  happiness. 

L  The  Beginning  of  Eternal  Joy. 

i.  The  life  of  believers  is  in  its  widest  sense  eternal^ 
inasmuch  as  it  has  its  origin  in  the  eternal  merciful 
counsel    of  God    and    continues    unto    eternity.     The 


230  THE  HEIDELBERG  CATECHISM. 

answer  of  the  catechism,  however,  is  formed  from  the 
standpoint  of  the  temporal  realization  of  God's  gracious 
counsel  and  according  to  it  eternal  life  takes  its  begin- 
ning in  regeneration.  1  Peter  1  :  3,  John  3  :  30,  1 
John  3  :  2. 

2.  Here  therefore  we  "  feel "  in  our  hearts  only  the 
beginning  or  a  foretaste  of  "  eternal  joy."  This  feeling 
consists  principally  in  the  peace  of  God.  John  14  :  27, 
Rom.  5 :  1. 

At  times  the  Lord  favors  His  own  with  special  feel- 
ings of  eternal  joy,  as  He  did  the  Apostle  Paul.  2  Cor. 
12  :  2-4.  He  was  caught  up  into  Paradise  and  heard 
unspeakable  words,  which  it  is  not  lawful  for  a  man  to 
utter. 

3.  Eteral  joy  can  not  be  complete  here,  because  we 
are  still  in  conflict  with  temptation,  and  subject  to  sin 
and  all  manner  of  afflictions  and  besetments  inseparable 
from  the  bodily  life.     1  Cor.  15  :  19,  Rom.  8  :  24. 

II.  Perfect  Salvation. 

A.  The  nature  of  perfect  salvation. 

1.  "  After  this  life  we  shall  inherit  perfect  salvation." 
Only  then  will  it  be  our  undisturbed  possession.  Matt. 
25 :  34,  36.  They  shall  go  into  eternal  life.  1  Cor. 
13 :  10,  1  Peter  1  :  7,  8. 

2.  Salvation  after  this  life  is  incomprehensible  to  us 
now ;  neither  can  it  be  described.  In  this  life  no  eye 
hath  seen  it,  nor  ear  heard  it,  neither  hath  it  entered 
into  the  heart  of  man  to  conceive.  It  will  be  a  perfect 
salvation. 

a)  In  respect  to  its  constitution.  For  it  consists  :  1. 
In  complete  deliverance  from  all  evil  of  body  and  soul. 
Rev.  21  :  4.  2.  In  the  complete  enjoyment  of  all  good. 
Rev.  21  :  3. 

b)  In  respect  to  its  effect  which  will  be  the  complete 
renewal,  1.  Of  the  soul, — understanding  (knowledge),  1 


THE  HEIDELBERG  CATECHISM.  231 

Cor.  18:  12;  feeling,  Ps.  16:  11;  will,  Ps.  110:  3. 
2.  Of  the  body,  which  in  its  members  will  be  fully 
fitted  for  the  service  of  God,     Rev.  22  :  3. 

c)  In  respect  to  its  permanence.  It  is  eternal.  Isa. 
35:  10. 

3.  Salvation  will  be  the  same  for  all  believers ;  but 
the  glory  different.     Matt.   20  :  9,  10,   1  Cor.  15  :  41. 

4.  But  will  not  eternal  salvation  be  tedious  ?  By  no 
means ;  for  "  eternal  joy "  will  neither  weary  nor 
satiate.  Gazing  into  the  mysteries  of  the  works  and 
the  ways  and  the  Kingdom  of  God,  as  well  as  blessed 
intercourse  with  the  countless  hosts  of  the  children  of 
God,  will  afford  the  richest  diversity  of  occupation  ;  and 
the  rest  of  the  children  of  God  will  not  consist  in  in- 
activity. 

For  B.  Tlie  purpose  of  salvation  is  the  eternal  adora- 
tion of  God.     The  highest  and  noblest  activity  for  a  per- 
son renewed  after  the  image  of  God.  Rev.  7  :  9, 10,  15. 
III.  The  Comforting  Certainty. 

1.  The  article  concerning  eternal  life  is  a  "  comfort " 
only  to  me  when  I  am  certain  of  this  life.  The  eviden- 
ces of  it  are  :  a)  Living  faith,  1  John  5  :  10,  11 ;  ^)  A 
holy  life,  1  John  3  :  3  ;  c)  Heartfelt  longing,  Ps.  42  :  2. 

Question  59. 

But  what  doth  it  profit  thee  now  that  thou  believest  all  this  f 
That  I  am  righteous  iii  Christ,  before  God,  and  an  heir  of  eternal 
life. 

Having  explained  the  articles  of  the  creed,  with 
Question  59,  the  thought  of  Question  22  is  again  taken 
up.  Question  21  explains  the  nature  of  true  faith. 
Question  22  sets  forth  the  contents  or  object  of  that 
faith,  of  which  we  have  a  full  exposition  in  Questions 
25-58.  And  now  Questions  59  and  60  treat  of  the 
benefit,  of  the  fruit  or  effect  of  true  faith. 


232  THE  HEIDELBERG  CATECHISM. 

I.  Justification  Before  God. 

1.  "  Before  God,"  not  before  one's  self;  for  no  one 
can  be  his  own  judge.  Neither  before  men  who  liave 
no  power  to  pass  judgment  either  unto  salvation  or  con- 
demnation. God  alone  is  the  true  judge  since  He  alone 
is  righteous,  holy  and  omniscient.     James  4  :  12. 

2.  "  In  Christ "  only  then  would  we  be  righteous  in 
and  of  ourselves  if  we  had  fulfilled  the  law  of  God  per- 
fectly in  our  entire  life.  1  John  3  :  7,  "  He  that  doeth 
righteousness,  i.  e.,  fulfills  all  the  demands  of  the  law, 
is  righteous."  Such  is  not  our  condition.  But  if  we 
are  ingrafted  into  Christ  by  faith  and  have  appro- 
priated His  benefits,  especially  redemption  through  His 
blood,  by  faith,  then  His  righteousness  is  also  our  right- 
eousness.    Phil.  3  :  9. 

3.  To  be  "righteous"  before  God  or  to  be  justified 
does  not  mean  that  my  sinful  life  and  nature  have  been 
entirely  taken  away  from  me,  and  that  I  am  now  wholly 
pure  and  sinless  in  all  my  thoughts,  words  and  acts, 
but  that  I  who  am  a  sinner,  am  fully  freed  and  absolved 
by  God  the  judge  from  all  sin  and  its  consequences. 
Rom.  4:  8;  8:  37. 

XL  The  Inheritance  of  Eternal  Life. 

1.  When  a  criminal  who  has  been  sentenced  to  death 
is  pardoned,  his  right  to  life  is  restored  to  him.  Thus 
there  flows  from  the  first  benefit  of  faith,  which  is 
justification,  a  second,  that  I,  a  pardoned  sinner,  am 
reinstated  into  the  right  to  life  which  was  lost  through 
sin  and  am  become  "  an  heir  of  eternal  life." 

2.  "In  Christ."  This  relation  holds  with  reference 
to  the  second  benefit  of  faith  as  well  as  the  first.  Being 
ingrafted  into  Christ  by  faith,  I  become  a  partaker  of 
His  life  as  well  as  of  His  righteousness.  John  6  :  40, 
Rom.  8  :  17,  Tit.  3  :  7. 


THE  HEIDELBERG  CATECHISM.  233 


Question  60. 

How  art  though  righteous  before  God? 

Only  by  a  true  faith  in  Jesus  Christ ;  so  that,  though  my  con- 
science accuse  me  that  I  have  grossly  transgressed  all  the  commands 
of  God,  and  kept  none  of  them,  and  am  still  inclined  to  all  evil; 
notwithstanding  God,  without  any  merit  of  mine,  but  only  of  mere 
grace,  grants  and  imputes  to  me  the  perfect  satisfaction,  righteous- 
ness and  holiness  of  Christ ;  even  so,  as  if  I  never  had  had,  nor  com- 
mitted any  sin  ;  yea,  as  if  I  had  fully  accomplished  all  that  obedi- 
ence which  Christ  hath  accomplished  for  me ;  inasmuch  as  I  em- 
brace such  benefit  with  a  believing  heart. 

I.  The  Manner  of  Justification. 

Justification  is  a  judicial  act  of  God  in  relation  to  the 
believing  and  repentant  sinner.  ("  Only  by  a  true 
faith.")  It  may  be  illustrated  by  the  method  of  pro- 
cedure in  an  action  at  court. 

1.  The  judge  is  God  the  Father.  Ps.  50:  6,  Isa.  1 : 
18. 

2.  The  accused  is  the  sinner.  "  Thou  art  the  man  !" 
2  Sam.  12  :  7. 

3.  The  accuser  is  our  own  "  conscience"  (Rom.  2  :  15, 
"  their  thoughts  the  meanwhile  accusing")  when  it  is 
awakened  by  the  law.  John  5 :  45. 

4.  The  accusation  is  this :  *'  that  I  have  grossly 
transgressed  all  the  commands  of  God,  and  kept  none 
of  them,  and  am  still  inclined  to  all  evil."  Rom.  3  :  23, 
James  2 :  10. 

"  Still  inclined  to  all  evil "  has  reference  to  the  old 
man,  i.  e.,  the  corrupt,  sinful  kind  and  nature  which 
clings  to  all  men,  even  the  regenerate,  from  Adam. 
Rom.  7  :  14,  21-23. 

(In    this  passage   "  law "   is   equivalent  to   impulse, 

incitement ;  the  one  tends  toward  the  good,  in  virtue  of 

the  inward,  i.  e.,  the  new,  regenerate  man  or  the  renewed 

mind  ;  the  other  tends  toward  evil,  by  reason  of  sin,  i.  e., 

22 


234  THE  HEIDELBERG  CATECHISM. 

the  sinful  nature  of  the  old  man,  which  is   still  active 
even  in  the  regenerate  in  this  life.) 

5.  The  witnesses  which  rise  up  against  sin  are  the 
broken  commandments  of  God  and  our  own  thoughts, 
words  and  deeds. 

6.  At  the  trial  the  accused  sinner  can  neither  justify 
nor  excuse  himself  Job  9  :  3.  He  can  only  say  with 
the  publican  :  "  God  be  merciful  to  me  a  sinner."  Luke 
18:  13. 

7.  According  to  the  righteous  judgment  of  God  it 
would  be  necessary  to  condemn  the  sinner  to  eternal 
death  ;  for  "  the  soul  that  sinneth,  it  shall  die."  Ezek. 
18 :  20.  But  the  surety  appears,  Christ  the  Son  of 
God,  with  His  "  perfect  satisfaction,  righteousness  and 
holiness." 

(A  "  surety  "  is  one  who  goes  security  for  the  debt  of 
another,  so  that  when  the  other  cannot  pay  the  debt  he 
pays  it.) 

"  The  satisfaction  of  Christ "  is  His  entire  redemp- 
tive work  by  which  He  has  paid  as  our  surety  the  debt 
we  owe  and  has  satisfied  the  demands  of  God  the 
Father,  in  that  He  has  kept  the  law  of  God  perfectly 
and  has  borne  the  punishment  for  our  transgressions, 
and  thereby  made  full  satisfaction.  Rom.  5  :  19,  2  Cor. 
5:  14. 

His  "  righteousness  and  holiness  "  were  manifested  in 
that,  having  entered  into  our  sinful  flesh,  He  yet  pre- 
served Himself  unspotted  from  sin  and  fulfilled  all 
righteousness.  John  8  :  46,  1  Peter  2  :  22-24,  Phil.  2 : 
8,  John  17  :  19. 

The  satisfaction  of  Christ  is  "  perfect "  because  it  is 
sufficient  for  the  sins  of  the  whole  world  and  it  is  shared 
alike  by  all  chosen  believers.  Heb.  10 :  14. 

8.  The  sentence.  Our  sinfulness  and  the  vastnessof 
our  debt  excludes  all  merit  on  our  part  and  at  the  same 
time  also  every  ground  why  God  should  receive  us  and 
declare  us  innocent  in  the  judgment.     Such  a  declara- 


THE  HEIDELBERG  CATECHISM.  235 

tion  can  only  be  secured  "  without  any  merit  of  mine,  but 
only  of  mere  grace,"  and  in  consideration  of  our  surety 
who  takes  our  place,  points  to  His  merit  and  appeals  to 
the  mercy  of  the  Father.  Rom.  3 :  24.  Thus  the  sat- 
isfaction of  Christ  is  granted  and  imputed  to  me  by 
God  (my  bond  is  cancelled  and  its  payment  put  to  my 
account  and  placed  to  my  credit),  and  indeed  so  per- 
fectly that  God  now  looks  upon  me  "  as  if  I  never  had 
had,  nor  committed  any  sin  ;  yea,  as  if  I  had  fully 
accomplished  all  that  obedience  which  Christ  hath 
accomplished  for  me."  2  Cor.  5:  19,  21,  Rom.  5:  20, 
Isa.  1 :  18. 

9.  The  one  who  announces  the  sentence  and  makes 
it  effectual  is  God  the  Holy  Ghost,  who  by  the  word 
assures  the  heart  of  the  pardoned  sinner  of  his  justifica- 
tion and  seals  it  by  His  testimony  that  God  has  become 
our  Father  instead  of  being  our  Judge,  and  that  we 
condemned  sinners  have  become  the  children  of  God. 
Rom.  8  :  15,  16. 

11.  To  Whom  Justification  is  Granted. 

1.  God  grants  the  satisfaction  of  Christ  to  us  of  mere 
grace.  We  receive  it  and  appro]3riate  it  by  faith.  Jus- 
tification is  not  general,  passing  upon  all  sinners,  but 
only  upon  those  who  believe  and  repent.  Justification 
is  accomplished  in  me  only  when  "  I  embrace  such 
benefit  with  a  believing  heart."  Rom.  10 :  10 ;  3  :  26,  28. 

2.  Faith  appropriates  the  justification  granted  to  it 
in  the  following  manner : 

a)  It  acknowledges  the  necessity  and  completeness  of 
the  satisfaction  of  Christ.  Acts  4  :  12,  Heb.  7  :  25. 

b)  It  hungers  and  thirsts  after  righteousness  which 
avails  before  God.    Matt.  5  :  6. 

c)  It  takes  refuge  in  the  satisfaction  of  Christ.  Isa. 
53  :  4,  5. 

d)  It  rejoices  and  glories  in  justification.  Rom.  8: 
81-34. 


236  THE  HEIDELBERG  CATECHISM. 


Question  61. 

Why  sayest  thou,  that  thou  art  righteous  by  faith  only  f 
Not  that  I  am  acceptable  to  God  on  account  of  the  worthiness  of 
my  faith :  but  because  only  the  satisfaction,  righteousness,  and  holi- 
ness of  Christ  is  my  righteousness  before  God,  and  that  I  cannot 
receive  and  apply  the  same  to  myself  in  any  other  way  than  by  faith 
only. 

The  Scriptures  uowhere  teach  that  we  are  justified  on 
account  of  our  faitli,  but  by  or  through  faith,  and  jus- 
tification by  faith  excludes  all  ground  for  boasting  and 
all  idea  of  merit.  If  the  "  worthiness  "  of  our  faith 
were  the  cause  of  our  justification,  we  would  have 
ground  for  boasting,  at  least  of  the  dignity  or  excel- 
lence of  our  faith.  Faith  itself,  however,  is  a  free  gift 
of  God's  grace,  and,  therefore,  can  merit  nothing  for  us. 
Eph.  2 :  8,  9.  Therefore  it  is  not  of  faith  in  the  sense 
of  a  good  work  on  the  part  of  believers,  but  in  the  sense 
of  an  instrument  whereby  they  lay  hold  of  Christ's 
merits  and  appropriate  them. 

2.  A  gold  ring  in  which  is  set  a  precious  stone  derives 
its  value  not  from  the  gold,  but  from  the  jewel  which  it 
contains.  In  the  same  way  our  faith  and  confidence  in 
Christ's  merits  do  not  make  us  righteous  on  account  of 
their  worthiness  as  a  good  work,  but  on  account  of  the 
merits  of  Christ  which  it  embraces  as  the  most  precious 
gem. 

3.  The  satisfaction  of  Christ  is  complete.  It  there- 
fore needs  nothing  to  supplement  it  and  excludes  such 
an  idea.  Therefore  it  "  only  "  is  our  righteousness.  1 
Cor.  1  :  30,  31. 

4.  Faith  is  necessary  as  a  means  in  order  that  we  may 
appropriate  the  righteousness  of  Christ,  since  it 
acknowledges  and  agrees  that  only  the  satisfaction, 
righteousness  and  holiness  of  Christ  is  our  righteous- 
ness before  God.     In  so  far  it  is  necessary,  because  it  is 


THE  HEIDELBERG  CATECHISM.  237 

the  only  means  ordained  by  God.  But  in  this  respect 
it  is  only  like  the  hand  with  which  a  beggar  receives  a- 
piece  of  bread  that  is  offered  to  him.  "The  beggar's 
hunger  is  not  satisfied  by  the  hand,  but  by  the  bread 
which  he  takes  and  puts  into  his  mouth.  Rom.  3  :  22, 
Heb.  11:  7.  It  is  not  to  be  understood  that  Abra- 
ham's faith  was  looked  upon  as  something  meritorious, 
for  the  sake  of  which  he  was  accounted  righteous.  Such 
a  conception  is  excluded  by  the  preceding  verse  (2)  and 
the  following  (4).  Rom.  3  :  28. 

5.  Examples.  The  wedding  garment.  Matt.  22  :  11- 
13.  The  beggars  who  are  invited  accept  the  garment 
that  is  given  to  them  and  put  it  on.  The  guest  who 
rejects  it  is  cast  out,  because  without  this  garment  no 
one  is  permitted  to  take  part  in  the  feast.  The  lost  son. 
Luke  15  :  11-32.  That  the  sou  in  his  misery  longs  for 
his  father's  house  and  returns  home  as  he  is,  is  not  cred- 
ited to  him  by  his  father  as  a  merit,  but  he  receives 
him  out  of  mere  grace. 

Question  62. 

But  why  cannot  our  good  works  be  the  whole  or  part  of  our  right- 
eousness before  Godf 

Because  that  the  righteousness,  which  can  be  approved  of  before 
the  tribunal  of  God,  must  be  absolutely  perfect,  and  in  all  respects 
conformable  to  the  divine  law :  and  also  that  our  best  works  in  this 
life  are  all  imperfect  and  defiled  with  sin. 

1.  As  little  as  we  are  justified  before  God  on  account 
of  our  faith,  so  little  also  are  we  justified  on  account  of 
good  works  which  are  fruits  of  faith  and  which  neither 
by  themselves  nor  in  connection  with  faith  constitute 
our  righteousness. 

2.  The  idea  of  righteousness  by  works  springs  from 
pride  and  from  an  impenitent  heart  which  is  not  dis- 
posed to  humble  itself  thoroughly  and  to  receive  any- 
thing as  a  reward  without  personal  merit. 


238  THE  HEIDELBERG  CATECHISM. 

3.  Righteousness  by  works  cannot  stand  aside  of 
righteousness  by  faith  and  is  impossible  in  the  sight  of 
God.  For  God  demands  a  righteousness  *'  absolutely 
perfect,"  conformed  to  His  law  in  the  greatest  as  well 
as  in  the  least.  Matt.  22  :  37,  39,  Gal.  3  :  10,  James  2  : 
10,  11. 

4.  Under  "  good  works  "  and  "  our  best  works  "  are 
here  not  to  be  understood  the  works  of  the  natural,  but 
of  the  regenerate,  renewed  man.  These  also  cannot 
stand  before  the  demands  of  the  divine  law,  because 
they  are  "  imperfect,"  i.  e.,  they  do  not  fully  answer 
these  demands  and  are  defiled  with  sin,  especially  with  the 
sin  of  selfishness.  (Compare  Peter,  "  Behold,  we  have 
forsaken  all,  and  followed  thee ;  what  shall  we  have 
therefore?"  Matt.  19:  27.)    Phil.  3:  12,  Isa.  64:  6. 

5.  The  Word  of  God  excludes  clearly  and  definitely 
all  meritoriousness  as  the  entire  or  partial  cause  of 
righteousness.  Gal.  2  :  16,  Pom.  11:6,  Gal.  2 :  21. 

6.  Of  ourselves  we  do  not  have  the  power  to  perform 
good  works,  and,  therefore,  in  their  ultimate  ground  we 
cannot  claim  them  as  our  own.  John  15  :  5, 1  Cor.  4  :  7. 

7.  Paul  and  James  both  appeal  to  the  example  of 
Abraham,  Paul  on  behalf  of  faith  and  James  on  behalf 
of  works,  without,  however,  contradicting  each  other. 
Paul  speaks  (Pom.  4)  of  those  who  wish  to  derive  their 
justification  from  good  works ;  James  (James  2 :  14- 
26)  speaks  of  professors  who  say  that  they  have  faith, 
but  who  do  not  possess  that  living  faith  from  which 
good  works  (as  its  fruit)  proceed,  without,  however, 
becoming  meritorious. 

8.  Example.  The  rich  young  man.  Matt.  19 :  16- 
22.  With  all  his  keeping  of  the  law,  the  young  man 
lacked  the  real  foundation,  faith  and  love,  a  new  heart, 
from  which  selfishness  has  been  driven  out. 


THE  HEIDELBERG  CATECHISM.  239 


ftupstion  63 

What !  do  not  our  good  works  merit,  which  yet  God  will  reivard  in 
this  and  a  future  life  f 

This  reward  is  not  of  merit,  but  of  grace. 

Questions  63  and  64  treat  of  two  objections  which 
are  brought  against  the  doctrine  of  justification  by  faith 
only,  the  one  (Question  63}  is  plainly  based  upon  the 
Scriptures,  the  other  (Question  64)  upon  experience. 

I.  The  Promised  Reward. 

1.  To  those  who  walk  in  righteousness  and  holiness 
before  God,  a  reward,  a  recompense,  is  promised  in 
God's  Word.  Gen.  15  :  1,  Matt.  5 :  12,  1  Tim.  4  :  8. 

2.  The  promised  reward  is  prosperity  in  this  life, 
eternal  salvation  and  glory  in  the  future  life.  Eph.  6 : 
2,  3,  1  Peter  5  :  4. 

II.  The  Reward  Not  of  Merit. 

1.  It  is  not  a  reward  which  God  owes  to  us  (Rom. 
11 :  35),  neither  is  there  a  reward  we  can  demand  of 
God ;   for 

a)  We  are  under  obligation  to  do  good  works.  Luke 
17:  10. 

b)  It  is  God  Himself  who  works  in  us,  both  to  will 
and  to  do  good  works.   Phil.  2  :  13. 

g)  God  does  not  stand  in  need  of  our  good  works. 
Acts  17 :  24. 

d)  There  is  no  relation  between  the  service  rendered 
and  the  reward  bestowed.  Matt.  25  :  21. 

2.  But  those  who  think  that  godliness  is  a  profes- 
sion (1  Tim.  6 :  5)  in  the  pursuit  of  which  one  may 
earn  by  good  works  the  reward  promised  for  the  pres- 
ent and  the  future  life,  are  "  proud,  knowing  nothing  " 
(verse  4).  Luke  13:  25-27. 


240  THE  HEIDELBERG  CATECHISM. 

III.  The  Reward  is  of  Grace. 

1.  The  day-laborer  receives  wages  for  service  ren- 
dered, which  form  a  recompense  for  his  labor.  The 
wages  are  therefore  regulated  according  to  his  work. 
As  the  labor,  so  the  reward,  says  the  proverb.  But  it 
is  otherwise  with  the  father,  who,  in  order  to  show  his 
love  for  his  child  and  to  bring  it  joy,  rewards  it  for 
having  served  him  faithfully  and  for  having  labored 
out  of  love  to  him.  In  this  case  the  measure  of  service 
does  not  determine  the  measure  of  the  reward.  Ps. 
103:  13. 

2.  When  the  wages  exceed  the  value  of  the  work,  it 
is  grace  which  is  thereby  manifested.  This  is  the  case 
with  the  rewards  which  God  gives,  and  we  can,  there- 
fore, speak  only  of  a  reward  of  grace.  John  4  :  3(3-38, 
Matt.  20 :  14,  15.  The  thief  on  the  cross  received  the 
reward  of  grace  without  the  least  work.  Luke  23  :  43. 

3.  The  Lord  promises  the  reward  of  grace  to  His 
own. 

a)  To  show  that  He  is  pleased  with  good  works. 
Matt.  25:  21;   10:  41,42. 

b)  To  encourage  His  own  to  persevere  in  the  race  of 
life  and  to  endure  its  conflicts  and  its  sufferings.  1  Cor. 
9 :  24,  2  Tim.  2 :  5,  Heb.  11  :  26,  Rev.  2:  10. 

Question  64. 

But  cloth  not  this  doctrine  make  men  careless  and  profane  f 
By  no  means :  for  it  is  impossible  that  those  who  are  implanted 
into  Christ  by  a  true  faith,  should  not  bring  forth  fruits  of  thank- 
fulness. 

I.  The  Objection. 

1.  On  the  part  of  those  who  teach  justification  by 
works  (not  only  in  the  Romish  Church),  it  is  objected 
that  if  justification  were  not  secured  before  God  by  good 
works,  and  it  were  possible  by  faith  to  become  free  from 


THE  HEIDELBERG  CATECHISM.  241 

sill  and  its  punishment  so  easily,  men  would  become 
"  careless  and  profane,"  i.  e.,  they  would  rest  in  a  state 
of  false  security  and  presumption. 

2.  It  cannot  be  denied  that  there  may  be  and  that 
there  are  among  us,  people  who  turn  the  grace  of  God 
into  lasciviousness.  Of  this,  however,  the  doctrine  is 
not  the  cause.  The  ground  thereof  is  to  be  found  in 
the  fact  that  such  persons  do  not  have  true  and  living 
faith. 

3.  The  same  plea  was  already  made  to  the  Apostle 
Paul  and  refuted  by  him.  Rom.  3:  8,  31 ;  6:  1,  2. 

There  were  also  persons  in  the  Apostolic  churches 
who  sought  to  abuse  this  doctrine.  Jude  v.  4. 

II.  The  Defence. 

1.  It  is  impossible  that  the  doctrine  of  justification 
by  faith  should  have  a  tendency  to  make  men  wicked. 
For  those  who  are  justified  by  "  true  faith  "  are  "  in- 
grafted into  Christ,"  and  thereby  become  partakers  of 
His  spirit  and  life,  the  spirit  of  sanctification  and  a 
sanctified  life.  Gal.  5:  24,  1  John  3:  9,  Matt.  7:  18. 

2.  As  good  fruit  is  the  necessary  product  of  a  good 
tree,  so  from  justification  by  faith  there  necessarily  pro- 
ceed good  works,  as  "  fruits  of  thankfulness."  We, 
therefore,  do  not  in  the  least  repudiate  good  works,  but 
only  their  meritoriousness,  and  that  upon  the  basis  of 
the  Scriptures.  It  is  also  evident  that  only  those 
"  good  works  "  have  a  moral  value  in  the  sight  of  God 
which  proceed  from  love  to  Him  and  from  thankful- 
ness for  the  justification  freely  offered  and  embraced  by 
faith,  over  against  "  good  works,"  performed  to  gain  the 
favor  of  God,  from  mercenary  motives,  and,  therefore, 
in  reality  from  selfishness.  John  15 :  5,  8,  2  Cor.  5 : 
14,  15,  Tit.  3 :  7,  8. 


242  THE  HEIDELBERG  CATECHISM. 

OF  THE  HOLY  SACEAMENTS. 
Question  65. 

/Since  then  we  are  made  partakers  of  Christ,  and  all  his  benefits,  by 
faith  only,  whence  doth  this  faith  proceed  f 

From  the  Holy  Ghost,  who  works  faith  in  our  hearts  by  the 
preaching  of  the  Gospel,  and  confirms  it  by  the  use  of  the  sacra- 
ments. 

The  Holy  Ghost  is  the  author  of  ftiith  in  the  heart 
and  uses  as  its  means  for  this  purpose,  1.  The  Word  of 
God,  and  2.  The  Holy  Sacraments.  The  doctrine  of 
the  Sacraments  is,  therefore,  closely  joined  to  the  third 
part  of  the  Apostles'  Creed.  Since  faith  is  produced  by 
the  Word  and  confirmed  by  the  Sacraments,  and  these 
are  also  the  means  through  which  the  Holy  Ghost 
assures  and  seals  His  grace  to  us,  they  are  called  the 
means  of  grace.  In  them  we  have  both  the  communi- 
cation (the  Holy  Scriptures)  and  the  seal  (the  Holy 
Sacraments)  of  the  grace  of  God  in  Christ  Jesus. 

I.  The  Operation  of  the  Holy  Ghost  Through  the  Word. 

1.  By  the  Gospel  is  to  be  understood  the  main  con- 
tents of  the  entire  Word  of  God  (the  canonical  Scrip- 
tures).   Compare  Question  19. 

2.  God  can  also,  when  it  is  His  desire,  produce  faith 
in  an  extraordinary  manner  without  the  Word,  as,  e.  g., 
in  the  case  of  the  wise  men  from  the  East.  Matt.  2 :  2. 
But  according  to  the  divine  order  the  ordinary  means 
of  awakening  faith  is  the  preaching  of  the  Word.  1 
Cor.  1:  21,  Bom.  10:  17. 

3.  The  trustworthiness  of  the  Holy  Scriptures  as  the 
Word  of  God  rests  upon  the  following  grounds  : 

a)  It  contains  the  revelation  of  the  greatest  mysteries 
(the  Being  of  God,  the  Incarnation  of  the  Son  of  God 
and  our  Bedemption,  Eternal  Salvation,  etc.),  and  its 


THE  HEIDELBERG  CATECHISM.  24^ 

authors  were  for  the  most  part  unlearned  men.  Ps.  87  : 
3,  Acts  4  :  13. 

b)  The  harmony  of  its  contents,  although  the  several 
books  were  composed  by  different  men  and  at  different 
times. 

c)  The  fulfillment  of  its  prophecies. 

d)  The  miracles  performed  by  the  holy  men  who 
were  its  authors. 

e)  The  effects  of  the  Holy  Scriptures  upon  individual 
souls,  as  well  as  in  the  general  extension  of  the  king- 
dom of  God. 

/)  But  above  all,  the  testimony  of  the  Holy  Ghost  in 
the  hearts  of  believers.  Rom.  1 :  16. 

4.  The  Word  of  God  is  used  wdien  it  is  heard  and 
read.  To  its  right  use  belong  both  tlie  hearing  and  the 
reading  of  it. 

a)  Not  out  of  curiositv,  but  from  a  desire  for  salva- 
tion. 1  Peter  2:2. 

b)  With  prayer  for  the  illumination  of  the  Holy 
Ghost.  Ps.  119:  18. 

c)  With  reverence  for  Almighty  God,  who  speaks  ta 
us  through  it.  Ex.  3 :  5. 

d)  By  attentive  search  into  the  meaning  of  the  Word. 
Acts  17  :  11. 

e)  Diligently  and  perseveringly.  Col.  3 :  16. 

/)  That  it  be  kept  and  pondered  also  after  the  hear- 
ing and  reading  of  it.  Luke  2  :  19  ;  11 :  28. 

g)  By  applying  it  to  one's  own  heart  and  life.  Ps. 
119:  105,  James  1:  22-24. 

5.  As  by  the  rays  of  the  same  sun  wax  is  softened 
and  clay  is  hardened,  so  the  Word  of  God  has  a 
different  effect  upon  the  elect  and  the  lost.  Acts  2  : 
37  ;  7  :  54,  1  Cor.  1 :  18,  Acts  13  :  48,  Mark  4  :  11,  12. 

6.  The  Holy  Ghost  works  faith  in  the  elect,  not  in  a 
magical  or  forcible  manner,  but  a)  by  illuminating  our 
minds  and  convincing  us  of  the  divine  truth  concerning 


244  THE  HEIDELBERG  CATECHISM. 

our  misery  and  our  salvation  in  Christ  only,  and  b) 
by  inclining  our  wills  and  prevailing  upon  us  to  put 
confidence  in  it.  Heb.  4:  12,  Jer.  23:  29,  John  6:  37, 
44,  Acts  16  :  14. 

II.   The  Operation  of  the  Holy  Ghost  Through  the  Sacraments. 

1.  Sacrament  is  not  a  Scriptural  expression.  The 
word  is  derived  from  the  Latin,  and  among  the  Romans 
it  meant  the  military  oath  which  the  soldiers  took  in 
allegiance  to  the  Emperor.  In  the  old  Latin  transla- 
tions of  the  Bible  it  was  used  to  render  the  Greek  word 
"  mysterium,"  i.  e.,  a  mystery,  or  something  that  is 
consecrated.  Mysterium  signified  among  the  Greeks 
also,  either  something  secret  or  the  mysterious  sign  of  a 
secret,  or  something  that  had  a  mysterious  signification 
which  was  known  only  to  the  initiated. 

2.  The  Holy  Ghost  makes  use  of  both  Word  and  Sac- 
raments, the  former  to  work  faith  in  our  hearts,  the  lat- 
ter to  confirm  faith  in  our  hearts,  i.  e.,  to  strengthen  and 
to  establish  it ;  the  former  by  hearing,  the  latter  by 
seeing  and  feeling.  The  Church  father  Augustine  calls 
the  Sacrament  "  the  visible  Word."  Calvin  says  :  "  It 
is  certain  that  the  Sacraments  have  no  other  purpose 
than  to  offer  and  to  represent  Christ  to  us  and  in  Him 
the  treasures  of  heavenly  grace." 

Rom.  4  :  11,  "  He  received  the  sign  of  circumcision, 
a  seal  of  the  righteousness  of  the  faith  which  he  had  yet 
being  nncircumcised.  .  ."  Circumcision  was  a  confir- 
mation of  his  faith  by  which  he  had  already  become  a 
partaker  of  righteousness.  Acts  8  :  36-38,  "  and  the 
eunuch  said,  See,  here  is  water;  what  doth  hinder  me  to 
be  baptized  ?  And  Philip  said,  if  thou  believest  with 
all  thine  heart,  thou  may  est.  And  he  answered  and 
said,  I  believe  that  Jesus  Christ  is  the  Son  of  God. 
And  he  commanded  the  chariot  to  stand  still:  and  they 
Avent  down  both  into  the  water,  both  Philip  and  the 


THE  HEIDELBERG  CATECHISM.  245 

eunuch ;  and  he  baptized  him."  Philip  did  nat,  therefore, 
baptize  the  eunuch  that  he  might  be  saved  through  bap- 
tism, but  that  this  should  be  to  him  a  confirmation  of 
the  faith  by  which  he  had  already  embraced  and  appro- 
priated the  salvation  which  had  been  promised  for 
Christ's  sake. 

Question  66 

What  are  the  sacraments  f 

The  sacraments  are  holy  visible  si^ns  aud  seals,  appointed  of  God 
for  this  end,  that  by  the  use  thereof  he  may  the  more  fully  declare 
and  seal  to  us  the  promise  of  the  gospel,  viz.,  that  he  grants  us  freely 
the  remission  of  sin,  and  life  eternal,  for  the  sake  nf  that  one  sacrifice 
of  Christ,  accomplished  on  the  cross. 

I.  What  Belongs  to  tlie  Sacrament. 

1.  In  this  connection  we  are  not  only  to  consider  the 
sacraments  of  the  new,  but  also  those  of  the  old  cove- 
nant, since  in  the  New  Testament  reference  is  made  to 
them.     Kom.  4:  11,  1  Cor.  5:  7. 

2.  To  a  sacrament  belong,  a)  the  visible,  material 
sign  and  seal,  h)  the  institution  by  God,  or  by  Christ, 
c)  the  invisible  heavenly  grace  which  the  signs  and 
seals  signify  and  assure  to  us. 

3.  The  visible  sign  must  be  related  to  the  invisible 
grace  to  the  extent  that  there  be  a  similarity  between 
the  two.  Circumcision  related  to  the  destiny  of  the 
race  descended  from  Abraham  as  a  covenant  people 
dedicated  unto  the  Lord  (Gen.  17  :  1-11) ;  the  passover 
indicated  God's  forbearance  which  the  blood  of  the  lamb 
upon  the  doorposts  at  their  departure  from  Egypt  made 
manifest  (Ex.  12  :  13),  and  the  social  community  which 
had  arisen  through  God's  leadership  and  which  found 
expression  in  the  common  meal.  Ex.  12  :  4,  6.  Water 
as  the  ordinary  means  of  purification  points  in  baptism 
to  the  purification  from  sin  (Acts  22  :  16) ;  the  break- 
ing of  the  bread  and  the  pouring  out  of  the  wine  into- 


246  THE  HEIDELBERG  CATECHISM. 

the  cup,  to  the  violent  death  of.  Christ  upon  tiie  cross 
and  to  the  shedding  of  His  blood.  1  Cor.  11 :  24,  Matt. 
20 :  28.  The  Church  fathers  call  the  sacrament  "  the 
visible  sign  of  invisible  grace." 

4.  *'  Visible  signs  and  seals."  They  represent  and  con- 
firm to  the  eye  in  a  sensible  and  perceptible  way  what 
we  perceive  by  the  ear,  through  the  word,  the  promise 
of  the  Gospel. 

5.  They  are  called  "  holy,"  a)  because  they  are  given 
to  us  by  the  holy  God  and  represent  the  most  holy 
mysteries  of  faith  ;  b)  because  they  are  destined  for 
holy  purposes  and  must  be  used  with  holy  reverence. 
That  is  holy  which  is  set  apart  from  its  ordinary  use 
and  is  devoted  to  the  service  of  God.  Ex.  29  :  33. 

6.  "Appointed  of  God."  For  no  one  has  power  to 
appoint  signs  and  seals  for  the  promises  of  God  but  He 
Himself  (God  or  Christ),  who  has  given  these  promises. 
Ps.  Ill :  4,  Acts  7  :  8,  Ex.  12  :  27,  Matt.  28  :  18,  19, 
1  Cor.  11  :  23. 

7.  The  invisible,  heavenly  grace  of  the  sacraments  is 
"  remission  of  sin  and  life  eternal  "  which  God  "  grants 
us  freely,  for  the  sake  of  that  one  sacrifice  of  Christ, 
accomplished  on  the  cross." 

II.  The  Purpose  of  the  Sacraments. 

1.  The  purpose  of  the  sacraments  is  the  confirmation 
(establishing)  of  faith  through  the  memorial  of  Christ's 
sacrifice  accomplished  on  the  cross  and  the  assurance  of 
the  fruit  of  this  sacrifice,  the  forgiveness  of  sins  and  eter- 
nal life,  through  faith.  The  Holy  Ghost  works,  there- 
fore, through  the  sacraments  only  in  those  who  believe. 
Faith  does  not  constitute  the  sacrament,  but  belongs  to 
it,  and  it  is  strengthened  by  the  same.  Mark  16 :  16, 
Ex.  12:  43. 

2.  The  sacraments  as  signs  are  to  make  more  com- 
prehensible to  us   and  as  seals  are  to   confirm,   i.   e., 


THE  HEIDELBERG  CATECHISM.  247 

strengthen  the  promise  of  the  Gospel,  viz.,  that  God, 
for  the  sake  of  the  one  sacrifice  of  Christ  accomplished 
on  the  cross,  freely  grants  to  us  forgiveness  of  sins  and 
eternal  life.  They  are  therefore  not  mere  signs,  but  at 
the  same  time  seals  and  pledges.  Gen.  17 :  11,  Rom 
4 :  11,  Ex.  13  :  9,  1  Cor.  11 :  24,  25.  As  Christ  con- 
nected the  institution  of  the  Lord's  Supper  with  the  last 
Passover,  He  manifestly  had  in  mind  when  He  used 
the  words  "  memorial,"  "  remembrance,"  the  word  of 
the  unleavened  bread. 

3.  Sacraments  are  signs  of  the  covenant  and  there  is 
attached  to  them  a  reciprocal  obligation.  God  obli- 
gates Himself  in  them  to  forgive  us  our  sins  and  to 
grant  us  eternal  life ;  we  in  return  obligate  ourselves  to 
believe  in  Christ  and  to  walk  in  the  new  life.  1  John 
1  :  7,  2  Tim.  2  :  19. 

4.  The  sacraments  are  not  offerings. 

In  like  manner  they  are  not  "ecclesiastical  acts,"  but 
"  divine  acts,"  for  the  one  who  acts  is  alone  the  Holy 
Ghost,  in  comparison  with  which  the  outer  service  in 
the  use  of  the  sacraments  recedes  as  something  of  sec- 
ondary importance. 

5.  The  sacraments  fulfill  their  purpose  only  "  by  the 
use  thereof"  (in  that  they  are  used)  ;  they  have  accord- 
ingly as  signs  and  seals  significance  only  for  and  dur- 
ing their  use. 

The  administration  of  the  sacraments  belongs  only  to 
the  ordai^ied  ministers  of  the  Word,  upon  whose  personal 
worthiness  or  unworthiness  the  efficacy  of  the  sacra- 
ments is  not  dependent.  1  Cor.  4 :  1,  4.  A  case  of 
necessity  which  might  demand  a  departure  from  this 
order  does  not  occur.  For,  as  Augustine  says,  not  the 
privation,  but  contempt  for  the  sacraments  condemns. 
Luke  7  :  30.  The  Reformed  Church,  therefore,  rejects 
also  so-called  private  or  hasty  baptism  through  mid- 
wives  or  other  pei'sons ;  also  in  principle  private  com- 


248  THE  HEIDELBERG  CATECHISM. 

munioii  and  grants  such  only  when  with  the  sick  oth- 
ers also  partake  of  the  supper,  thereby  making  it  a  real 
"  communion  "  (mutual  participation). 

Que-tion  67. 

Are  both  word  and  sacraments  then  ordained  and  appointed  for 
this  end,  that  they  may  direct  our  faith  to  the  sacrifice  of  Jesus  Christ, 
on  the  cross,  as  the  only  ground  for  our  salvation  f 

Yes,  indeed  ;  for  the  Holy  Ghost  teaches  us,  in  the  Gospel,  and 
assures  us  by  the  sacraments,  that  the  whole  of  our  salvation  depends 
upon  that  one  sacrifice  of  Christ,  which  he  offered  for  us  on  the 
cross. 

1.  As  little  as  the  mere  hearing  of  the  Word  of  God, 
so  little  does  the  mere  use  of  the  sacraments  effect  sal- 
vation. This  rests  alone  upon  the  sacrifice  of  Christ, 
accomplished  for  us  on  the  cross,  to  which  both  word 
and  sacrament  point,  and  which  we  must  lay  hold  of 
by  faith.  Kom.  2  :  25,  "  For  circumcision  vei'ily  profit- 
eth,  if  thou  keep  the  law :  but  if  thou  be  a  breaker  of 
the  law,  thy  circumcision  is  made  uncircumcision."  So 
baptism  also  does  not  benefit  without  faith.  Mark  16  : 
16,  "  He  that  believeth  and  is  baptized  shall  be  saved." 
Judas,  Simon  Magus,  Ananias  and  Sapphira,  Demas  and 
others  were  also  baptized  and  yet  were  lost.  1  Cor.  11 : 
20,  30. 

2.  Both  Word  and  Sacrament  point  to  one  and  the 
same  thing,  to  the  sacrifice  of  Christ  accomplished  for 
us  which  is  the  only  ground  of  our  salvation.  1  Cor.  3  : 
11. 

a)  The  star  and  the  kernel  of  the  entire  Word  of 
God,  the  gospel  in  the  old  and  new  covenant,  is  the 
announcement  of  redemption  through  the  sacrifice  of 
Christ,  as  it  is  promised  and  typified  in  the  old  cove- 
nant and  fulfilled  in  the  new.  1  Cor.  1  :  23. 

h)  The  idea  of  the  sacraments  in  the  old  and  the  new 
covenant  is  nothing  other  than  to  represent  the  sacrifice 
of  Christ  before  the  eyes  and  to  imjDress  it  upon  the 
heart.  Rom.  6 :  3,  1  Cor.  11:  26. 


THE  HEIDELBERG  CATECHISM.  249 

3.  The  difference  between  Word  and  Sacrament  con- 
sists only  in  the  manner  in  which  they  point  to  the 
sacrifice  of  Christ  and  the  way  in  which  the  Holy 
Ghost  operates  through  them  (to  awaken  and  to  con- 
firm faith). 

4.  With  reference  to  the  meaning  of  the  sacraments 
two  errors  are  to  be  avoided  :  one  must  not  see  in  them 
too  much  nor  too  little.  The  signs  must  not  be  con- 
fused with  the  things  signified ;  on  the  other  hand,  the 
sacraments  must  not  be  taken  as  mere  empty  signs  and 
ceremonies. 

Question  68 

Hoto  many  sacraments  has  Christ  instituted  in  the  neiu  covenant  or 
testament  f 

Two :  Holy  Baptism,  and  the  Holy  Supper. 

1.  In  the  Old  Testament  there  are  various  types 
which  are  applied  to  the  sacraments  of  the  New  Testa- 
ment, e.  g.,  the  pillar  of  cloud  and  the  passage  through 
the  Red  Sea,  the  manna  and  the  water  out  of  the  rock. 
1  Cor.  10 :  1-4.  Christ  in  this  passage  is  called  the 
"rock,"  but  as  the  "spiritual"  in  distinction  from  the 
natural  rock  from  which  the  water  flowed. 

2.  Tlie  old  covenant,  like  the  new,  had  only  two 
sacraments :  circumcision  and  the  passover,  for  only 
these  two  were  permanent  institutions  for  the  ancient 
covenant  people.  The  so-called  Old  Testament  sacra- 
ments, named  above,  were  of  a  temporary  character. 

a)  Circumcision  not  only  constituted  reception  into 
the  covenant  of  God,  but  it  also  pointed  to  the  purifi- 
cation of  the  heart,  regeneration  ;  it  took  place,  there- 
fore, only  once.  Gen.  17  :  7-14,  Deut.  30 :  6. 

b)  The  passover,  which  was  killed  and  eaten,  was 
the  sacrament  of  redemption  through  the  blood  of  the 
lanib  of  God  and  the  continued  renewal  of  the  cov- 

23 


250  THE  HEIDELBERG  CATECHISM. 

enant.     Therefore  it  was  repeated  every  year.  Ex,  12  : 
13,  2.5-27. 

3.  To  the  two  sacraments  of  the  old  covenant  corre- 
spond the  two  of  the  new  :  to  circumcision,  holy  bap- 
tism ;  to  the  passover,  the  holy  communion. 

a)  Baptism  is  the  seal  (sacrament)  of  our  regenera- 
tion and  the  reception  into  the  covenant  of  God  ;  there- 
fore it  is  performed  only  once.  Col.  2  :  11-13. 

b)  The  Lord's  Supper  is  the  seal  (sacrament)  of  the 
nourishing  of  the  new  man,  his  growth  in  faith  and 
the  continued  renewal  of  the  covenant.  Wherefore  it 
is  often  repeated.  1  Cor.  5:7. 

4.  In  the  new  covenant  Christ  instituted  only  two 
sacraments,  holy  baptism  and  the  holy  communion,  as 
the  ancient  Church  also  knew  and  used  only  these  two. 
They  alone  fulfill  the  conception  of  a  sacrament.  Be- 
ing instituted  by  Christ,  the  institution  receives  its 
validity  from  God.  As  is  His  word,  so  also  are  His 
acts,  the  Father's.  John  12  :  49. 

5.  Christ  instituted  the  sacraments  at  the  close  of 
His  redemptive  work :  the  holy  supper  when  He  was 
about  to  enter  upon  death  and  to  offer  Himself  as  a 
sacrifice  ("  this  is  my  body,  which  is  broken  ;  my  blood, 
which  is  shed"),  and  holy  baptism  when  he  was  about 
to  enter  heaven  and  assume  the  rule  of  His  kingdom 
("disciple  all  nations"). 

6.  The  Boman  Catholic  Church  accepts  seven  sacra- 
ments. Besides  baptism  and  the  Lord's  Supper,  they 
accept  confirmation,  penance,  marriage,  priestly  conse- 
cration and  extreme  unction.  These  five  ecclesiastical 
acts,  which  in  early  Christianity  were  not  considered 
sacraments,  do  not  fulfill  the  conception  of  a  sacrament 
in  all  respects,  as  this  is  set  forth  in  the  Scriptures. 

Confirmation,  priestly  consecration  and  extreme 
unction  lack  institution  by  Christ.  Marriage  and  pen- 
ance are  indeed  divine  ordinances,  but  the  visible  sign 


THE  HEIDELBERG  CATECHISM.  251 

is  lacking.  Besides,  marriage  and  jn-iestly  consecra- 
tion fall  short  of  the  trne  idea  of  a  sacrament,  because 
priests  are  not  allowed  to  marry,  and  yet  saci'aments 
are  to  be  for  the  benefit  of  all  believers.  Extreme  unc- 
tion is  administered  only  in  anticipation  of  death, 
while  the  passages,  Mark  6:  13  and  James  5:  14, 
which  are  quoted  in  support  of  it,  promise  the  restora- 
tion (v.  15)  of  the  sick. 


OF  HOLY  BAPTISM. 

Question  69. 

Hoiv  art  thou  reminded  and  assured  bij  holy  baptism  that  the  one 
sacrifice  upon  the  cross  is  of  real  advantage  to  thee  f 

Thus,  that  Christ  appointed  this  external  washing  with  water, 
adding  thereunto  this  promise  that  I  am  as  certainly  washed,  by  his 
blood  and  Spirit,  from  all  the  pollution  of  my  soul,  that  is,  from  all 
my  sins,  as  I  am  washed  externally  with  water,  by  which  the  filthi- 
ness  of  the  body  is  commonly  washed  away. 

1.  Washings,  as  well  as  sprinkling  with  water  or 
blood,  were  appointed  in  the  law  under  the  old  cov- 
enant as  symbolical  acts  of  purification  and  consecra- 
tion ;  e.  g.,  with  water,  Ex.  29  :  4  ;  the  water  of  sprink- 
ling in  connection  with  the  sacrifice  noted  in  Num.  19  ; 
witli  blood,  Ex.  29 :  21  ;  Lev.  14 :  7,  for  the  cleans- 
ing of  the  lepers  ;  with  blood  and  water,  Heb.  9  :  19- 
22.  Under  the  figure  of  sprinkling,  the  prophets 
announced  that  God  Himself  in  the  time  to  come  would 
spiritually  renew  and  cleanse  both  Jews  (Ezek.  36 ;  25- 
27) ;  and  Gentiles  (Isa.  52  :  15).    Compare  Heb.  12  :  24. 

2.  The  baptism  of  John  the  Baptist  preceded  Chris- 
tian baptism.  Jesus  Himself  was  baptized  by  John,  in 
accordance  with  the  order  established  by  God.  Matt. 
3  :  15.  Jesus  submitted  to  the  baptism  of  repentance, 
not  because  He  had  any  sins  of  His  own  to  confess,  but 


252  THE  HEIDELBERG  CATECHISINI. 

because  upon  Him  as  the  Son  of  man  and  the  Lamb  of 
God  were  laid  the  sins  of  the  world.  After  His  public 
appearance  the  disciples  of  Jesus  also  baptized  ;  Jesus 
Himself  did  not  baptize.  John  3  :  22,  23  ;  4  :  1,  2. 
Baptism  was  the  sign  of  admission  to  discipleship.  The 
bajDtism  of  John  and  of  the  disciples  of  Jesus,  both  as 
to  its  outward  sign  and  seal,  and  as  to  its  contents,  was 
like  our  baptism,  with  this  exception,  that  the  sacrifice 
of  Christ  upon  the  ground  of  which  forgiveness  took 
place,  was  yet  in  the  future.  Matt.  3  :  11.  The  "  dis- 
ciples" at  Ephesus  who  had  believed  on  Christ,  but  had 
only  received  the  baptism  of  John,  after  having  been 
instructed  by  Paul,  were  baptized  in  the  name  of  the 
Lord  Jesus.  Acts  19  :  1-7. 

3.  Christ  instituted  holy  baptism  as  the  sacrament  of 
the  new  covenant.  Matt.  28  :  19. 

4.  "  This  external  washing  with  water."  Originally 
baptism  was  more  generally  performed  by  immersing 
the  candidate  three  times  in  water,  which  was  to  sig- 
nify that  the  old  man  had  been  given  over  to  death 
and  that  a  new  man  was  to  come  forth.  Kom.  6 :  3,  4, 
Col.  2  :  12,  Eph.  5  :  26.  The  words  "  taufen"  (bap- 
tize) from  tauchen  and  "  taufe"  (baptism)  point  to  the 
practice  of  immersion.  Without  a  doubt  baptism  was 
administered  already  in  the  times  of  the  apostles  by 
pouring  or  sprinkling  water  upon  the  head,  in  cases  of 
sickness,  and  in  times  and  places  of  persecution,  where 
baptism  had  to  be  performed  in  the  houses.  This  may 
also  be  taken  for  granted  in  the  baptism  of  the  centu- 
rion, Cornelius,  and  his  house  (Acts  10  :  47,  48),  and 
of  the  jailer  at  Philippi  and  his  household  in  his 
home  in  the  prison  (Acts  16  :  33).  The  Greek  Church 
still  holds  to  immersion  as  essential  in  baptism,  while 
in  the  western  Churches,  since  the  close  of  the  thir- 
teenth century,  the  sprinkling  of  the  person  to  be  bap- 
tized   with    water   has   generally  taken   the  place   of 


THE  HEIDELBERG  CATECHISM.  253 

immersion.  The  sprinkling  of  the  head  with  water  is 
suggestive  of  the  complete  immersion  of  the  head. 
The  apostles  speak  of  a  sprinkling  with  the  blood  of 
Jesus  Christ.  1  Peter  1  :  2,  Heb.  10 :  22 ;  12  :  24. 
Among  us  baptism  is  performed  by  thrice  sprinkling 
with  water  the  forehead  of  the  one  to  be  baptized  while 
pronouncing  the  words  :  "  I  baptize  thee  in  the  (upon 
the)  name  of  the  Father,  and  the  Son  and  the  Holy 
Ghost.  Amen." 

Calvin.  "  AVhether  one  be  entirely  immersed  in  bap- 
tism, whether  it  be  three  times  or  once,  or  be  only 
sprinkled  with  water,  is  not  of  importance,  but  must 
be  left  to  the  option  of  the  Churches,  to  be  decided  by 
climatic  conditions,  although  according  to  common 
acceptance  the  word  "  taufen"  (to  baptize)  signifies  to 
immerse,  and  the  ancient  Church  practiced  this  mode 
of  baptism." 

5.  By  holy  baptism  as  a  sign  I  am  "  reminded"  and 
as  a  seal  "  assured"  that  I  am  as  certainly  washed,  by 
His  blood  and  spirit,  from  all  the  pollution  of  my  soul, 
that  is,  from  all  my  sins,  as  I  am  washed  externally 
with  water ;  that,  therefore,  the  one  sacrifice  of  Christ 
is  of  advantage  to  me. 

_  A  distinction  is  made  between  the  outward  transac- 
tion, the  purification  of  the  body  and  the  inner  puri- 
fication of  the  soul ;  the  visible  is  intended  to  assure  us 
of  the  invisible.     The  language  is  not  simply  :  "  as 

.  .  .^.  .  so,"  but  "as  certainly  as so  certainly 

also."     By  the    water    the   filthiness   of  the   body  is 
washed  away.     This  cannot  be  denied.     Just  as  little 
can  it  be  denied  that  for  the  believer  the  soul   is   puri- 
fied from  sin  through  the  blood  and  Spirit   of  Christ 
Isa.  64 :  6,  Tit.  3:5. 


254  THE  HEIDELBERG  CATECHISM. 


QuestioD  70. 

What  is  it  to  be  washed  icith  the  blood  and  Spirit  of  Christ  f 

It  is  to  receive  of  God  remission  of  sins,  freely,  for  the  sake  of 
Christ's  blood,  which  he  shed  for  us  in  his  sacrifice  upon  the  cross ; 
and  also,  to  be  renewed  by  the  Holy  Ghost,  and  sanctified  to  be 
members  of  Christ,  that  so  we  may  more  and  more  die  unto  sin  and 
lead  holy  and  unblamable  lives. 

I.  The  Washing  With  the  Blood  of  Christ. 

1.  We  are  washed  with  the  blood  of  Christ,  and  are 
thereby  assured  that  the  blood  of  Christ  is  of  real 
advantage  to  us.     It  secures  to  us 

a)   "  Kemission  of  sins."  Acts  2  :  38. 
h)  "Of  God  freely."  Tit.  &:  5-7. 
c)   "  For  the  sake  of  Christ's  blood,  which   He  shed 
for  us  in  His  sacrifice  upon  the  cross."  Rev.  1 :  5. 

2.  We  are  thereby  assured  of  all  that  Christ  has 
accomplished  for  us  by  His  sacrifice. 

11.  The  Washing  by  the  Spirit  of  Christ. 

1.  We  are  washed  by  the  Spirit  of  Christ,  and  are 
thereby  assured  that  the  Holy  Ghost  is  operative  in  us. 
We  are  thus 

a)  "  Renewed  by  the  Holy  Ghost."  John  3  :  5, 
2  Cor.  5  :  17. 

h)  "  Sanctified  to  be  members  of  Christ,"  and  conse- 
quently baptism  seals  our  reception  into  the  Church, 
which  is  the  body  of  Christ.  Eph.  1 :  23,  1  Cor.  12  :  13. 

c)  *'  That  so  we  may  more  and  more  die  unto  sin 
and  lead  holy  and  unblamable  lives."  This  is  the 
obligation  which  holy  baptism  lavs  upon  us.  Gal.  3  : 
27,  Col.  2  :  6,  Rom.  6:4. 

"  More  and  more."  Baptism  does  not  give  us  the 
assurance  that  we  are  already  complete  Christians,  but 
obligates  and  incites  us  to  growth  in  sanctification. 
Eph.  4  :  15. 


THE  HEIDELBERG  CATECHISM.  255 

2.  Thus  we  are  assured  that  Christ   works  in  us  by 

His  Spirit. 

ni.  Two  Benefits  of  Christ. 

There  are  two  benefits  of  Christ,  the  possession  of 
which  is  sealed  to  us  in  holy  baptism  :  Kegeneration 
and  sanctification,  which  consist  in  the  dying  off  of  the 
old  and  the  resurrection  of  the  new  man.  1  Cor. 
6 :  11.  Paul  explains  here  what  it  means  to  be 
"  washed,"  viz.,  first,  to  be  justified  for  the  sake  of  the 
Lord  Jesus,  i.  e.,  for  the  sake  of  His  merit  and  the 
shedding  of  His  blood,  and  secondly,  to  be  sanctified  by 
the  Spirit  of  God. 

1.  The  blood  of  Christ  justifies  and  the  Spirit  of 
Christ  sanctifies,  i.  e., 

a)  The  blood  takes  away  the  guilt  and  punishment 
of  sin,  the  Spirit  the  power  of  sin. 

b)  The  blood  secures  the  righteousness  which  avails 
before  God,  the  Spirit  produces  the  image  of  God  in  us. 

Question  71. 

Where  has  Christ  promised  us  that  he  will  as  certainly  wash  us  by 
his  blood  and  Spirit,  as  toe  are  washed  ivith  the  water  of  baptism  f 

In  the  institution  of  baptism,  which  is  tlius  expressed  :  Go  ye 
therefore  and  teach  all  nations,  baptizing  them  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost. 

He  that  believeth  and  is  baptized,  shall  be  saved  ;  but  he  that 
believeth  not,  shall  be  damned. 

This  promise  is  also  repeated,  where  the  Scripture  calls  baptism 
the  washing  of  regeneration  and  the  washing  away  of  sins. 

I.  The  Baptismal  Command. 

1.  The  institution  of  baptism  lies  in  the  command 
which  Jesus  gave  at  the  time  of  His  ascension  for  the 
extension  of  His  kingdom.  This  command,  exactly 
translated,  is  as  follows :  "  Go  ye  and  make  disciples 
of  all  nations,  in  that  ye  baptize  them  upon  the  name 
of  the  Father,  and  the  Son  and  the  Holy   Ghost,  and 


256  THE  HEIDELBERG  CATECHISM. 

teach   them  to    observe  all  things    that  I   have  com- 
manded you."  Matt.  28 :  19,  20. 

2.  While  the  sacrament  of  circumcision  set  forth 
and  sealed  reception  into  God's  covenant  with  Israel, 
for  the  new  covenant  in  Christ  this  limitation  falls 
away  and  the  citizens  of  the  kingdom  of  God  as  disci- 
ples of  Jesus  are  gathered  out  of  all  nations.  Acts  10  : 
34,  35. 

3.  As  a  matter  of  course  in  the  case  of  unbaptized 
adults,  instruction  as  tc  the  nature  of  the  ordinance 
must  precede  baptism  ;  but  according  to  the  exact 
translation  the  words  of  instiiution  cannot  be  used  by 
the  Baptists  against  infant  baptism.  They  generally 
appeal  to  the  words  thus  expressed  (in  Luther's  trans- 
lation) :  Go  ye,  therefore,  and  (first)  teach  all  nations, 
and  (then)  baptize  them.  Baptism  is  performed  "  in 
the  name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost,"  i.  e.,  of  the  Triune  God.  The  sacra- 
ment is  not  merely  administered  "  in  the  name"  or  by 
the  command  of  God,  but  also  upon  or  "  into  His 
name."  We  are,  as  it  were,  inwardly  immersed  into 
the  name  of  God,  i.  e.,  ingrafted  into  His  communion, 
as  we  are  outwardly  immersed  in  water.  Num.  6  :  27, 
Jer.  15  :  16. 

5.  Baptism  is  then  properly  administered  when  it  is 
performed  by  means  of  sprinkling  with  pure  water,  and 
by  the  use  of  the  words  of  institution  :  "  I  baptize  thee 
in  the  name  of  the  Father,  and  the  Son,  and  the  Holy 
Ghost,"  and  by  the  ordained  minister  of  the  Church. 

II.  The  Promise  of  Baptism. 

1.  The  promise  reads :  "  He  that  believeth  and  is 
baptized,  shall  be  saved;  but  he  that  believeth  not, 
shall  be  damned."  Mark  16  :  16.  The  promise  of  sal- 
vation, which  is  joined  to  the  sacrament,  avails  only 
for  believers.  For  he  that  believeth  not,  shall  be 
damned — although  he  is  baptized. 


THE  HEIDELBERG  CATECHISM.  257 

2.  The  Triune  God  gives  to  the  one  who  believes, 
the  assurance  that  He  is  His  covenant  God.  God  the 
Pather  gives  him  the  promise  that  He  has  accepted 
him  as  His  child  ;  God  the  Son,  that  He  has  imparted 
to  him  His  merit ;  God  the  Holy  Ghost,  that  He  sanc- 
tifies him  and  preserves  him  unto  eternal  life. 

3.  The  promise  made  by  Christ  at  the  institution  of 
baptism  is  "  repeated"  where  Christ  calls  baptism  "  the 
washing  of  regeneration,  and  the  washing  away  of 
sins."  These  expressions  are,  however,  to  be  inter- 
preted in  harmony  with  Christ's  words  of  institution. 
Tit.  3  :  5  (compare  John  3  :  5,  6),  Acts  22 :  16. 

Qaestion  72. 

Is  then  the  external  hajitism  ivith  water  the  washing  away  of  sin 
itself? 

Not  at  all :  for  the  blood  of  Jesus  Christ  only,  and  the  Holy 
Ghost,  cleanse  us  from  all  sin. 

1.  The  Scriptures  nowhere  say  that  the  power  and 
efficacy  of  baptism  reside  in  the  water,  and  in  1  Peter 
3  :  21,  where  the  water  of  baptism  is  directly  spoken 
-of,  it  is  characterized  as  a  "  covenant  of  a  good  con- 
science with  God  by  the  resurrection  of  Jesus  Christ." 

2.  A  material  substance  cannot  effect  anything  spir- 
itual and  heavenly. 

3.  The  Ethiopian  eunuch,  the  centurion  Cornelius, 
Lydia  and  the  jailer  at  Phillippi  had  saving  faith 
before  they  were  baptized  with  water.  If  the  water 
were  the  efficient  agent,  then  all  baptized  persons,  even 
the  wicked,  would  be  saved. 

5.  The  Scriptures  expressly  declare  that  only  the 
blood  of  Jesus  Christ  and  the  Holy  Ghost  cleanse  us 
from  all  sin.  1  John  1 :  7,  1  Cor.  6  :  11,  Eph.  5  :  26, 
John  19  :  34.  Under  the  old  covenant  the  deliverance 
from  sin  was  accomplished  by  blood  and  purification 


258  THE  HEIDELBERG  CATECHISM. 

by  water.  Both,  however,  were  a  type  of  the  real 
deliverance  from  sin  by  the  blood  of  Christ,  and  of  the 
real  purification  by  His  Spirit,  who  was  promised  under 
the  figure  of  pure  water.  Ezek.  36  :  25,  John  7  :  38, 
39,  1  John  5  :  6. 

Question  73 

Why  then  doth  the  Holy  Ghost  call  baptism  the  washing  of  regen- 
eration and  the  ivashing  away  of  sins  f 

God  speaks  thus  not  without  great  cause,  to  wit :  not  only  thereby 
to  teach  us,  that  as  the  filth  of  the  body  is  purged  away  by  water,  so 
our  sins  are  removed  by  the  blood  and  Spirit  of  Jesus  Christ :  but 
especially,  that  by  this  divine  pledge  and  sign  he  may  assure  us  that 
we  are  spiritually  cleansed  from  our  sins,  as  really  as  we  are  exter- 
nally washed  with  water. 

1.  When  baptism  is  spoken  of  in  the  Scriptures  as 
the  washing  of  regeneration,  and  the  washing  away  of 
sins,  it  is  done  for  two  important  reasons,  viz.,  that  God 
may  teach  us  by  a  symbol,  by  the  outward,  visible  ele- 
ment of  water  what  takes  place  in  the  soul,  and  that  in 
the  water  He  might  give  us  a  "  holy  sign  and  seal" 
that  this  inward,  invisible  process  of  purification  from 
sin  will  be  effectually  accomplished  in  us.  The  state- 
ment is,  therefore,  not  simply  :  "  as  water — so  the  blood 
and  Spirit  of  Christ,"  but  "  that  I  am  as  certainly 
washed,  by  His  blood  and  Spirit — as  I  am  washed 
externally  with  water."  Rev.  1  :  5 ;  7  :  14. 

2.  It  might  be  said  that  one  who  has  been  condemned 
to  lifelong  imprisonment,  obtains  his  freedom  by  the 
proclamation  of  pardon  bearing  the  king's  seal.  And 
yet  it  is  not  the  letter  and  the  seal,  but  in  reality  the 
gracious  will  and  command  of  the  King  which  effect 
the  deliverance. 


THE  HEIDELBERG  CATECHISM.  259- 


QueslioD  74. 

Are  infanU  also  to  be  baptized  f 

Yes :  for  since  they,  as  well  as  the  adult,  are  included  in  the 
Covenant  and  Church  of  God ;  and  since  redemption  from  sin  by 
the  blood  of  Christ  and  the  Holy  Ghost,  the  Author  of  faith,  fs 
proniised  to  them  no  less  than  to  the  adult ;  they  must  therefore,  by 
baptism,  as  a  sign  of  the  covenant,  be  also  iucorporatpd  into  the  Chris- 
tian Church ;  and  be  distinguished  from  the  children  of  infidel;^, 
as  was  done  in  the  Old  Covenant  or  Testament  bv  circumcision, 
instead  of  which  baptism  was  instituted  in  the  New  Covenant. 

1.  Objection  has  been  brought  against  infant  bap- 
tism on  the  ground  that  it  is  not  commanded  in  the 
Scripture,  which  nowhere  states  expressly  that  chil- 
dren also  were  baptized.  In  addition  to  the  fact  that 
there  is  nowhere  a  command  that  only  men  and  women 
should  be  baptized,  and  that  young  children  should  be 
excluded  from  baptism,  Christ  gave  command  to  bap- 
tize the  nations,  and  tlie  Apostles  baptized  entire  fami- 
lies, because  persons  of  all  ages  are  to  be  consecrated  to 
the  Lord  in  His  Church.  It  would  indeed  be  strange 
that  just  in  the  families,  whose  baptism  (''  all  his," 
Acts  10:  44,  47,  48  ;  16  :  33  ;  "  the  house,"  i.  e.,  the 
family.  Acts  16  :  15;  1  Cor.  1  :  16— not  "  domestic  ser- 
vants," but  according  to  an  exact  rendering  "  house," 
as  in  Acts  16 :  15)  is  mentioned,  there  should  have 
been  no  young  children.  Besides,  infant  baptism  is 
mentioned  by  the  Church  fathers  already  in  the  second 
century. 

2.  Another  objection  urged  is,  that  as  the  sacrament 
is  to  be  a  visible  sign  and  seal  for  us,  we,  who  are  bap- 
tized in  childhood,  did  not  see  and  understand  the 
same.  To  this  it  may  be  replied  :  That  the  fact  of  our 
baptism  is  attested  by  the  sponsors,  or  witnesses,  of  the 
baptism  and  by  the  baptismal  certificate.  Besides  we 
see  when  baptisms  are  administered,  according  to  true 
Eeformed  usage  in   the  church   before   the  assembled 


260  THE  HEIDELBERG  CATECHISM. 

congregation,  what  took  place  when  we  were  baptized, 
mid  are  thereby  ever  reminded  anew  what  significance 
baptism  has  for  us. 

3.  But  there  are  positive  grounds  why  young  chil- 
dren of  Christian  parents  should  be  baptized. 

a)  "  Since  they,  as  well  as  the  adult,  are  included  in 
the  covenant  and  Church  of  God."  Gen.  17  :  7.  But 
of  the  seed  of  Abraham  are  not  only  his  bodily 
descendants,  but  all  those  who  are  of  the  faith  of  Abra- 
ham. Rom.  4 :  6,  1  Cor.  7  :  14.  Your  children  are 
holy.  Not  that  they  are  without  original  sin,  but  that 
they  belong  to  the  covenant  and  Church  of  God. 

b)  Since  redemption  from  sin  by  the  blood  of  Christ 
and  the  Holy  Ghost,  the  Author  of  faith,  is  promised 
to  them  no  less  than  to  the  adult,"  Mark  10 ;  14-16, 
Acts  2  :  38,  39. 

c)  "Since  they  are,  by  baptism,  as  a  sign  of  the 
covenant,  incorporated  into  the  Christian  Church; 
and  are  distinguished  from  the  children  of  infidels,  as 
was  done  in  the  Old  Covenant  or  Testament  by  cir- 
cumcision, instead  of  which  baptism  was  instituted  in  the 
New  Covenant."  Gen.  17  :  11,  12.  If  children  were 
not  received  into  the  Church  under  the  New  Covenant, 
their  position  would  be  inferior  to  that  under  the  Old 
Covenant.  In  this  respect  the  New  Covenant  is  greater 
than  the  Old,  since  now  children  of  both  sexes,  by 
receiving  the  sign  of  the  covenant,  are  received  into 
the  same.  Col.  2  :  11,  12.  According  to  this  passage, 
baptism  has  taken  for  us  the  place  of  circumcision  in 
the  Old  Covenant. 

4.  Only  the  young  children  of  Christian  parents  (of 
believers)  are  allowed  to  be  baptized,  with  reference  to 
■whom  one  may  be  confident  that  they  will  in  the  future 
be  instructed  in  the  truth  of  the  Gospel  at  home,  or  in 
the  school  and  church.  Young  children  of  Jews  and 
heathen  are  only  to  be  baptized  when  the  parents  are 
received  into  the  Church  at  the  same  time  with  them. 


THE  HEIDELBERG  CATECHISM.  261 

5.  The  same  obligation  accompanies  the  baptism  of 
children,  as  the  baptism  of  adults,  viz.,  to  renounce  the 
devil  and  all  his  works,  and  to  live  a  holy  life  to  the 
love  and  praise  of  God.  Exorcism,  i.  e.,  the  expulsion 
of  the  devil  from  the  one  receiving  baptism,  is  rejected 
by  the  Reformed  Church  as  altogether  unbiblical. 
1  Cor.  7  :  14. 

6.  The  practice  of  having  sponsors  is  not  found  in 
those  Reformed  churches  in  which  baptism  is,  without 
exception,  administered  in  connection  with  divine  wor- 
ship. ^  In  the  Directory  of  Worship  of  the  Electoral 
Palatinate,  issued  in  1563,  the  question  to  the  sponsors 
reads  as  follows :  "  Do  you  from  a  true  faith  in  the 
promise  of  God  in  Christ  Jesus,  which  is  given  to  us 
and  to  our  children,  that  He  will  be  not  only  our  God, 
but  also  our  children's  God  to  the  most  distant  genera- 
tion, desire  that  this  child  be  baptized  in  this  faith  and 
receive  the  seal  of  divine  sonship?"  Answer:  "Yes." 
The  sponsors  are  not  to  be  regarded  as  the  representa- 
tives of  the  one  receiving  baptism,  since  no  one  can 
believe,  confess  or  obligate  himself  for  another,  but  they 
are  principally  witnesses  that  the  child  at  such  a  time 
received  baptism,  and  they  obligate  themselves  next  to 
the  parents  to  care  for  its  religious  instruction, 

7.  With  reference  to  the  baptismal  act,  the  Electoral 
Palatinate  Directory  of  Worship  proceeds  to  say  (after 
the  above  answer  of  the  sponsors  has  been  given)  : 
"  Here  it  is  unnecessary  to  disrobe  the  child.  It  is 
sufficient  that  its  head  be  uncovered.  And  then  the 
minister  will  say  :  '  N.  I  baptize  thee  in  the  name  of 
God  the  Father,  and  the  Son,  and  the  Holy  Ghost. 
Amen.' " 

8.  The  admission  or  confirmation. 

a)  The  Romish  sacrament  of  confirmation  (confirma- 
tio)  was  abolished  by  the  Reformation,  and  the  youth 
of  proper  age,  if  found  prepared  after  receiving  the  cus- 


262  THE  HEIDELBERG  CATECHISM. 

tomary  instruction,  were  admitted  to  the  table  of  the 
Lord.  Ill  the  first  lialf  of  the  seventeenth  century  the 
rite  of  confirmation  was  introduced,  but  only  in  the 
middle  of  the  century  did  it  find  general  acce})tance, 
and  that  at  first  in  the  Lutheran  Church.  In  connec- 
tion with  the  public  service,  the  children,  after  the 
confession  of  their  faith,  were  received  by  prayer  and 
the  laying  on  of  hands  into  full  membership  of  the 
Church  and  were  admitted  to  the  Lord's  Supper.  In 
harmony  with  this  significance  of  the  act  it  is  called  in 
the  Reformed  Church  of  Switzerland,  admission,  i.  e., 
admittance,  which  designation  from  the  Reformed 
standpoint  must  be  regarded  as  more  correct  than  con- 
firmation. The  Electoral  Palatinate  Directory  of  Wor- 
ship of  1563  only  asks  that  children  be  instructed  in 
the  catechism  with  reference  to  their  baptism,  true 
Christian  faith  and  repentance,  so  that,  before  they  are 
admitted  to  the  table  of  the  Lord,  they  may  confess 
their  faith  before  the  whole  Christian  congregation. 
The  Directory  of  Worship  of  a'Lasco  and  Micronius  of 
the  year  1554  contains  a  like  direction.  Only  the 
revised  editions  of  1684  and  1724  provide  a  formula 
or  "  form  as  to  how  children  are  received  into  the  church 
when  they  confess  their  faith  and  are  admitted  for  the 
iirst  time  to  the  Lord's  table."  According  to  this  also 
it  is  not  confirmation,  but  admission.  The  Hessian 
Church  Directory  of  1574  designates  Christmas,  Easter 
and  Whit-Sunday  as  "confirmation"  days  for  children 
whose  names  had  been  sent  in  four  weeks  previously. 
It  also  contains  a  formula  for  this  purpose.  In  the 
oldest  Reformed  Directory  of  Lippe  (Christian  Church 
prayers  and  acts,  1686)  the  rubric  reads:  "  Presenta- 
tion and  confirmation  of  the  catechumens,  who  for  the 
first  time  are  admitted  to  the  use  of  the  holy  suj^per." 
In  the  Palatinate  the  customary  expression  for  the  act 
of  confirmation  is  to-day  yet:   "The  children   will   be 


THE  HEIDELBERG  CATECHISM.  263 

presented."  Among  the  Reformed  Confessions  only 
the  latest,  the  "  declaration  of  Thorn"  of  1645,  refers 
to  confirmation  as  an  established  custom.  It  says  :  We 
believe  that  it  is  proper  to  approve  of  the  reference  of 
the  doctrine  of  the  laying  on  of  hands  which,  in  Heb. 
6  :  12,  is  connected  with  the  doctrine  of  baptism,  to  the 
practice  of  the  Church,  according  to  which  the  children, 
who  have  been  instructed  in  the  truths  of  the  cate- 
chism before  they  are  admitted  to  a  participation  in  the 
Lord's  Supper,  are  presented  to  the  congregation  to 
give  an  account  of  their  faith  and  to  be  commended  to 
God  by  prayer  with  the  laying  on  of  hands,  an  act 
which  was  customary  in  connection  with  prayer  and 
singing  in  the  time  of  the  patriarchs  and  subsequently. 
That  this  intercession  with  God  and  commending  to 
Him  of  adult  believers,  after  a  prescribed  examination, 
should  be  called  confirmation,  we  readily  accede  to, 
even  as  this  same  custom  has  been  regularly  observed 
in  our  congregations. 

The  Palatinate  princes  were  also  publicly  confirmed 
in  the  church.  Electoral  Prince  Frederick  (B.  1596), 
afterward  Elector  Frederick  V.,  was  asked  the  follow- 
ing questions,  after  having  been  instructed  in  the  Hei- 
delberg Catechism  from  1606-1608  by  his  private  tutor, 
Heinrich  Alting,=-=  when  at  twelve  he  was  "  presented" 
for  confirmation.  The  first  part  of  these  questions  had 
reference  to  faith.  1.  Whether  the  prince  had  properly 
comprehended  the  system  of  faith  in  which  he  had 
hitherto  been  instructed.  A  brief  confession  formed 
the  answer.  2.  Whether  he  was  able  to  defend  this 
doctrine.     Then  followed  the  doctrinal  differences  with 


*  Heinrich  Alting  had  previous  to  this  time  directed  the  studies 
of  three  young  Reformed  counts  of  Nassau,  Solms  and  Iseuburg  in 
the  Reformed  college  at  Sedan,  and  returned  thither  in  the  same 
capacity  in  1608  with  the  electoral  prince.  Later  he  became  pro- 
fessor in  Heidelberg,  and  died  when  professor  in  Groningen  in  1644. 


264  THE  HEIDELBERG  CATECHISM. 

the  Lutheran  Church  ("  Lord's  Supper,  Person  of 
Christ,  Election,  Providence"),  and  then  with  the 
Romish  Church.  3.  Whether  he  was  prepared  to  con- 
fess his  faith,  which  he  had  recognized  as  the  true  faith 
before  the  Church.  4.  Wliether  he  was  determined  to 
remain  faithful  to  his  confession,  even  under  persecutions. 
The  second  part  of  the  questions  pertained  to  conduct. 
1.  Whether  he  knew  how  Christians  should  live.  2. 
Whether  he  would  so  live.  3.  Whether  he  was  pre- 
pared to  promise  this  publicly  before  the  entire  congre- 
gation, before  being  admitted  to,  and  to  repeat  those 
promises  as  often  as  he  would  partake  of,  the  commun- 
ion. 4.  Whether  he  would  allow  himself  to  be  exhorted 
out  of  the  Word  of  God  if  he  ever  departed  from  this 
good  resolution,  and  whether  he  would  acquiesce  in  the 
admonitions  and  corrections  of  the  Church. 

b)  If  we  desire  to  use  the  name  "  confirmation,"  we  are 
in  no  case  to  understand  by  it  a  corroboration  or  con- 
firmation of  the  baptismal  covenant,  neither  on  the 
part  of  the  minister,  nor  on  the  part  of  the  children  ; 
but  only  on  the  part  of  the  latter  a  confirmation  or 
public  assent  to  the  faith  of  the  denomination  in  which 
they  were  instructed  and  of  which  they  made  confes- 
sion before  the  congregation.  They  are  in  reality 
those  who  affirm,  not  those  who  are  confirmed.  To 
this  also  points  the  old  Reformed  custom,  which  still 
exists  in  the  Palatinate  churches,  that  the  children 
extend  the  hand  to  the  elders,  as  a  token  of  the  vow  of 
fidelity.  Upon  their  confession  they  are  then  admitted 
to  the  table  of  the  Lord.  Tiieir  "  becoming  of  age" 
consists  simply  in  this,  that  they  are  allowed  to  take 
upon  themselves  the  place  of  their  sponsors.  They  do 
not  yet  have  a  vote  in  the  congregation,  nor  is  confir- 
mation any  longer  regarded  as  a  close  of  their  school 
life,  and  in  the  German  Empire  it  no  longer  marks 
the  period  when  a  youth  is  permitted  to  take  an  oath. 
This  now  requires  the  completion  of  the  sixteenth  year. 


THE  HEIDELBERG  CATECHISM.  265 

c)  In  the  time  when  Rationalism  prevailed,  confir- 
mation was  elevated  to  the  importance  of  a  sacrament, 
even  above  it,  and  to-day  there  is  yet  a  great  deal  of 
this  sentimental  over-estimation.  So  also  it  is  utterly 
contrary  to  the  spirit  of  the  Reformed  Church,  which 
everywhere  and  always  insists  upon  truth  and  sobriety, 
and  is  averse  to  all  manufactured  impressiveness,  when 
confirmation  is  made  an  occasion  of  sentimental  excita- 
tion, or  a  spectacle,  which  feeds  the  vanity  of  parents 
and  of  children.  The  act  should  be  earnest,  real  and 
simple. 

d)  Gisbert  Voetius  (Vuzius,)  the  most  important 
authority  of  the  Netherlands  in  Church  polity  (died 
1676,  when  professor  at  Utrecht),  "most  decidedly 
approves  of  this  method  of  procedure  in  the  Church." 
"After  the  officiating  minister  has  offered  a  prayer  and 
has  read  the  names  of  the  different  catechumens,  an 
examination  is  to  follow,  which  is  to  cover  the  whole 
catechism,  and  in  which  questions  are  to  be  directed  to 
individuals,  either  in  regular  order  or  promiscuously, 
and,  when  necessary,  the  answers  are  to  be  repeated 
and  explained  more  fully  by  the  minister  for  the  sake 
of  the  catechumens  and  the  hearers.  At  the  comple- 
tion of  the  examination  the  following  questions  are  to 
be  put  to  them,  to  which  they  are  all  to  give  hearty 
responses  :  "  Do  you  declare  the  doctrine  of  our  Church, 
in  as  far  as  you  have  learned,  heard  and  confessed  the 
same,  to  be  the  true  and  wholesome  doctrine,  which  is 
in  conformity  with  the  Holy  Scriptures  ?"  Answer : 
"Yes."  "  Do  you  promise  by  God's  grace  to  remain 
constant  in  the  confession  of  this  wholesome  doctrine, 
and  to  live  and  die  in  it  ?"  Answer :  "  Yes."  "  Do 
you  promise  in  conformity  with  this  holy  doctrine  to 
lead  at  all  times  a  pious,  honorable  and  unblamable 
life,  and  to  adorn  your  profession  with  good  works  ?" 
Answer:  "Yes."     "  Do  you  promise  to  submit  vour- 

24 


266  THE  HEIDELBERG  CATECHISM. 

selves  continually  to  the  admonition,  correction  and 
discipline  of  the  Church,  if  you  should  happen  (which 
God  forbid)  to  lapse  in  doctrine  or  in  life?"  Answer: 
■"Yes." 

To  this  solemn  vow  and  promise  the  minister  adds  a 
benediction  that  God,  who  has  commenced  this  o;ood 
work  and  has  furthered  it,  hitherto,  by  His  grace,  might 
confirm  them  in  it,  and  accomplish  it  more  and  more 
■until  the  day  of  Jesus  Christ.  "  These  are  essentially 
the  questions,  which,  along  with  others  or  more  exten- 
sive ones,  may  be  put  by  the  minister." 

"  Lastly  the  entire  act  is  concluded  with  thanksgiv- 
ing and  prayer,  and  the  congregation  is  dismissed." 

e)  The  form  of  benediction  during  the  laying  on  of 
hands  reads  as  follows  in  the  Electoral  Palatinate  Di- 
rectory of  Worship  of  1724 :  "  God  the  Father,  Son 
and  Holy  Ghost  grant  unto  you  His  grace,  shelter  and 
protection  from  all  evil,  strength  and  help  unto  all 
good,  for  the  sake  of  the  merits  of  our  only  Redeemer, 
Jesus  Christ.     Amen." 

In  the  Directory  of  Worship  of  Lippe  of  1686 : 
*'  After  giving  the  answers  (to  the  questions  of  confes- 
sion) the  children  kneel,  and  the  minister,  who  either 
lays  his  hands  upon  each  of  them,  or  extends  them  over 
them  in  a  body,  says :  '  God  the  Father,  Son  and  Holy 
Ghost,  the  only  true  and  living  God,  confirm  and 
strengthen  you  according  to  the  riches  of  His  mercy, 
that  ye  may  be  His  children  and  His  heirs,  and  prove 
yourselves  such  through  your  whole  lives,  to  the  glory 
of  His  great  name  and  your  present  and  eternal  salva- 
tion, through  Jesus  Christ,  our  Lord.'  " 


THE  HEIDELBERG  CATECHISM.  267 

OF  THE  LORD'S  SUPPER. 
Question  75. 

Hoiv  art  thou  admonished  and  assured  in  the  Lord's  Supper,  that 
thou  art  a  partaker  of  that  one  sacrifice  of  Christ  accomplished  on  the 
cross,  and  of  all  his  benefits  f 

Thus,  that  Christ  has  commanded  me,  and  all  believers,  to  eat  of 
this  broken  bread,  and  to  drink  of  this  cup,  in  remembrance  of 
him  ;  adding  these  promises,  first,  that  his  body  was  offered  and 
broken  on  the  cross  for  me,  and  his  blood  shed  for  me,  as  certainly 
as  I  see  with  my  eyes  the  bread  of  the  Lord  broken  for  me,  and  the 
cup  communicated  to  me ;  and  further,  that  he  feeds  and  nourishes 
my  soul  to  everlasting  life,  with  his  crucified  body  and  shed  blood, 
as  assuredly  as  I  receive  from  the  hands  of  the  minister  and  taste 
with  my  mouth  the  bread  and  cup  of  the  Lord,  as  certain  signs  of 
the  body  and  blood  of  Christ. 

I.  The  Supper  and  Its  Guests. 

1.  The  name  of  the  Supper. 

a)  The  Holy  Supper  takes  its  name  from  the  time 
when  the  Lord  Jesus  Christ  instituted  it,  viz.,  on  the 
evening  or  in  the  night  when  He  was  betrayed.  On 
this  account  also  it  is  called  a  supper. 

b)  It  is  called  the  Table  or  Supper  of  the  Lord, 
because  the  Lord  Himself  has  provided  it  for  us,  and 
is  Himself  present  as  host,  and  offers  Himself  as  the 
heavenly  food  and  drink. 

c)  It  is  called  breaking  of  bread,  Acts  2  :  42,  because 
the  breaking  of  the  bread  is  the  most  significant,  sym- 
bolical act  connected  with  it,  pointing  to  the  broken, 
i.  e.,  slain  body  of  Christ,  as  His  only  sacrifice,  accom- 
plished on  the  cross.  Compare  1  Cor.  10  :  16,  "  The 
bread  which  we  break." 

d)  Eucharist,  which  means  thanksgiving,  was  its 
name  in  the  ancient  Church,  suggested  by  the  other 
prominent  feature,  the  cup  of  thanksgiving,  and  because 
in  connection  with  it  we  give  thanks  unto  the  Lord  for 
the  benefits,  which  He  purchased  for  us  by  His  sacri- 


268  THE  HEIDELBERG  CATECHISM. 

fice  on  the  cross,  and  which  He  confirms  to  us  in  tlie 
Supper.  Compare  1  Cor.  10  :  16,  "  The  cup  of  blessing 
which  we  bless." 

e)  It  is  called  communion,  which  means  fellowship, 
because  thereby  our  communion  or  union  with  Christ, 
and  the  communion  of  believers  with  one  another,  is  set 
forth  and  sealed. 

The  designation  "  sacrament  of  the  altar"  comes  from 
the  Romish  Church,  from  the  sacrifice  of  the  mass  per- 
formed on  the  "  altar."  We,  as  Reformed,  therefore 
lustly  reject  this  designation. 

2.  The  essential  character  of  this  sacrament  is  that 
of  a  meal,  as  the  name  already  indicates.  It  points  to 
the  inward  assimilation  of  that  which  we  receive  by 
eating  and  drinking.  Valuables,  which  we  receive, 
may  be  locked  in  a  chest  or  carried  upon  the  person, 
but  food  and  drink  enter  our  bodies,  and  are  completely 
assimilated  by  the  body.  The  former  is  an  outward 
possession,  this  an  inward,  inseparable  from  our  own 
life.  The  body  can  only  receive  and  assimilate  mate- 
rial food  and  drink  through  its  organs.  Spiritual  food 
can  only  be  received  by  the  soul,  the  organ  of  the  inner 
man.  In  the  Holy  Supper  we,  therefore,  receive  by 
the  mouth  into  our  bodies  the  earthly  gifts  of  bread 
and  wine,  while  the  heavenly  gifts,  the  body  and  blood 
of  Christ,  are  united  with  our  souls  by  faith.  Where 
only  earthly  gifts  are  received,  it  is  an  ordinary  eating 
and  drinking;  where  only  spiritual  gifts,  the  Word 
and  Spirit  of  God  and  the  merits  of  Christ,  are  received 
and  enjoyed,  it  is  a  spiritual  eating.  Where  both 
spiritual  gifts  and  material  gifts,  related  to  the  spirit- 
ual, are  received,  it  is  called  a  sacramental  eating  and 
drinking. 

3.  The  gifts. 

a)  The  material  gifts  in  the  Holy  Supper,  as  outer 
signs  and  seals,  the  so-called   elements,  are   bread   and 


THE  HEIDELBERG  CATECHISM.  269 

wine.  They  are  the  choicest  products  of  the  earth  for 
food  and  drink,  given  by  God  Himself  for  the  preser- 
vation and  strengthening  of  the  bodily  life.  Ps.  104: 
14,  15. 

b)  The  heavenly  gifts  in  the  Holy  Supper,  which  are 
signified  and  visibly  represented  by  bread  and  wine 
and  which  are  given  us  for  our  inward  quickening,  are 
the  body  and  blood  of  Christ,  sacrificed  on  the  cross. 
Christ  Himself  says  in  the  words  of  institution  :  "  This 
is  my  body,  which  is  broken  for  you  (on  the  cross) ; 
take  and  drink  ye  all  of  it ;  this  is  the  New  Testament 
in  my  blood,  which  is  shed  for  you"  (on  the  cross). 
Of  the  reception  of  a  "  glorified"  body  and  blood  the 
Scriptures  give  no  intimation. 

c)  As  little  as  in  the  nature  of  things  in  general  the 
material  and  the  spiritual  can  be  transformed  into  each 
other,  or  can  be  mixed  up  with  each  other,  so  little  can 
also  here  in  the  Holy  Supper  the  material  gifts  be 
transformed  into  the  spiritual,  or  the  spiritual  gifts  be 
mixed  up  with  the  material. 

The  transformation  of  the  body  and  blood  of  Christ 
into  bread  and  wine,  so  that  the  latter  are  said  to  lose 
their  nature  and  only  retain  the  outward  form  and 
taste,  is  taught  by  the  Komish  Church.  The  other, 
that  the  body  and  blood  of  Christ,  after  the  consecra- 
tion during  the  Holy  Supper,  are  present  in  bread  and 
wine  as  substance,  and  are  received  by  the  mouth,  is 
taught  by  the  Lutheran  Church.  The  Reformed 
Church  teaches  that  we  receive  at  the  same  time  with 
the  bread  and  wine,  but  unchanged  and  unmixed,  the 
body  and  blood  of  Christ,  the  former  after  a  bodily 
manner  with  our  mouth,  and  the  latter  after  a  spiritual 
manner  with  the  soul  by  faith.  A  wider  difference 
between  the  Lutheran  and  the  Reformed  doctrine  is 
this,  that  according  to  the  former  the  unbelieving  also 
receive  the  body  present  in  the  bread,  and  the  blood  of 


270  THE  HEIDELBERG  CATECHISM. 

Christ  present  in  the  wine,  while  the  Reformed  hiy 
stress  upon  the  fact  that  believers  only  receive  the 
heavenly  gifts,  since  the  mouth  is  the  instrument  of 
the  body  for  the  reception  of  food  and  drink,  while  for 
the  reception  of  spiritual  gifts,  faith,  the  organ,  as  it 
were,  of  the  soul  is  required. 

4.  That  Christ  instituted  the  holy  supper  in  con- 
junction with  the  passover,  is  neither  accidental  nor 
arbitrary,  but  points  to  the  passover  as  the  correspond- 
ing sacrament  of  the  old  covenant,  from  which  the  sig- 
nificance of  the  New  Testament  sacrament  is  to  be 
learned.  The  holy  supper  points  to  the  only  sacrifice 
of  Christ  on  the  cross,  accomplished  for  the  redemp- 
tion of  sin,  as  the  passover  pointed  to  the  slain  lamb, 
on  account  of  whose  blood  the  destroying  angel  passed 
by  the  houses  of  the  children  of  Israel  at  the  time  of 
their  deliverance  from  Egyptian  bondage  (passover 
means  to  pass  by  or  to  spare).  Christ  joined  the  holy 
supper  to  the  passover  of  the  old  covenant,  in  that  He 
took  for  its  institution  of  the  bread  and  wine  which 
were  used  in  the  celebration  of  the  passover.  He  did 
not  take  of  the  lamb,  but  of  the  bread,  because  in  that 
act  He  abolished  the  sacrament  of  the  old  covenant  as 
a  rite,  and  substituted  for  it  a  new  rite,  yet  correspond- 
ing to  the  type  and  suggestive  of  His  discourse  (John 
6)  concerning  the  bread  which  came  down  from  heaven 
to  give  life  to  the  world,  in  which  He  also  speaks  of 
the  eating  of  His  flesh  and  the  drinking  of  His  blood. 

As  was  the  passover  under  the  old  covenant,  so  the 
holy  supper  as  the  sacrament  of  the  new  covenant  is  : 

a)  A  memorial  supper.  As  the  passover  was  the 
commemoration  of  the  deliverance  from  Egypt  and  the 
exemption  of  God's  people  from  the  judgment  upon 
Egypt,  so  the  holy  supper  commemorates  the  deliv- 
erance from  sin  through  the  only  sacrifice  of  Christ  on 
the  cross  and  the  forgiveness  of  sins  through  the  blood 
of  Jesus  Christ.  1  Cor.  11  :  24,  25. 


THE  HEIDELBERG  CATECHISM.  271 

h)  A  covenant  meal.  By  the  common  eating  of  the 
passover  the  communion  of  all  the  chiklren  of  Israel 
as  the  people  of  God  was  to  be  set  forth  and  confirmed. 
1  Cor.  10 :  16-18.  The  apostle  explains  here  what  he 
calls  communion  by  referring  to  the  sacrificial  com- 
munion of  the  old  covenant,  which  was  set  forth  by  the 
common  participation  in  the  sacrificial  meal.  There- 
fore the  expression,  the  communion  of  the  body  and 
blood  of  Christ,  does  not  indicate  a  union  of  the  body 
and  blood  of  Christ  with  bread  and  wine,  but  (com- 
pare "  partakers  of  the  altar")  on  the  one  hand,  the 
participation  of  the  communicants  in  the  only  sacrifice 
of  Christ  on  the  cross  and  all  His  benefits,  and,  on  the' 
other  hand,  the  communion  which  believers  have  with 
one  another  by  partaking  of  the  same  food  and  drink. 

c)  A  confession.  The  passover  was  a  thankful  con- 
fession on  the  part  of  the  believing  community  of  their 
gracious  covenant  keeping  God  and  distinguished  Is- 
rael as  the  people  of  God  from  the  Gentiles  in  the  same 
manner  as  did   circumcision.    Ex.   12  :  43-45,   1   Cor. 

11:  26. 

n.  Signs  and  Seals. 

1.  The  sacrament  of  the  holy  supper  is  based  upon 
the  command  given  at  the  time  of  the  institution  by 
Christ  "  to  eat  of  this  broken  bread  and  to  drink  of 
this  cup  in  remembrance  of  Him."  1  Cor.  11 :  24,  25. 

2.  The  promise  of  Christ  consists  in  this,  that  His 
sacrifice  on  the  cross  is  accomplished  for  us,  and  that 
He  feeds  our  souls  with  His  crucified  body  and  offers 
His  shed  blood  for  drink  unto  eternal  life.  The  con- 
firmation of  this  promise  we  are  to  receive  by  eating 
the  elements  of  bread  and  wine,  after  these  have  been 
consecrated  for  the  celebration,  i.  e.,  separated  from 
their  ordinary  use.  They  are,  therefore,  the  visible 
signs  and  seals  or  pledges  of  the  invisible  heavenly 
blessings  which  we  receive  in  the  supper. 


272  THE  HEIDELBERG  CATECHISM. 

a)  Signs  and  seals  of  redemption  through  Christ, 
"  That  His  body  was  offered  and  broken  on  the  cross 
for  me,  and  His  blood  shed  for  me,  as  certainly  as  I 
see  with  my  eyes  the  bread  of  the  Lord  broken  for  me, 
and  the  cup  communicated  to  me." 

b)  Signs  and  seals  of  our  union  with  Christ.  "  That 
He  feeds  and  nourishes  my  soul  to  everlasting  life, 
with  His  crucified  body  and  shed  blood,  as  assuredly 
as  I  receive  from  the  hands  of  the  minister,  and  taste 
with  my  mouth  the  bread  and  cup  of  the  Lord,  as  cer- 
tain signs  of  the  body  and  blood  of  Christ." 

Question  76. 

What  is  it  then  to  eat  the  crucified  body  and  drink  the  shed  Mood 
of  Christ  f 

It  is  not  only  to  embrace  with  a  believing^  heart  all  the  sufferings 
and  death  of  Christ,  and  thereby  to  obtain  the  pardon  of  sin  and 
life  eternal ;  but  also,  besides  that,  to  become  more  and  more  united 
to  his  sacred  body,  by  the  Holy  Ghost,  who  dwells  both  in  Christ 
and  in  us ;  so  that  we,  although  Christ  is  in  heaven,  and  we  on 
earth,  are  notwithstanding,  "flesh  of  his  flesh  and  bone  of  his  bone ;" 
and  that  we  live  and  are  governed  forever  by  one  Spirit,  as  mem- 
bers of  the  same  body  are  by  one  soul. 

Questions  76-80  are  introduced  in  j)aTt  to  elucidate 
and  establish  Question  75,  and  in  part  to  guard  against 
error. 

I.  What  the  Guests  Do  at  the  Holy  Supper. 

1.  As  everything  in  the  kingdom  of  God  is  arranged 
to  serve  spiritual  ends,  so  also  in  the  holy  supper  nei- 
ther the  earthly  gift  nor  the  outward  eating  and  drink- 
ing are  the  main  factors,  but  the  heavenly  gift  and  the 
spiritual  participation.  That  which  the  Lord  says  in 
His  discourse  in  John  6 :  27-58  of  His  flesh  as  the 
true  meat  and  of  His  blood  as  the  true  drink,  which 
give  and  maintain  eternal  life,  and  of  the  eating  and 
drinking  of  the  same,  does  not   have  express  reference 


THE  HEIDELBERG  CATECHISM.  273 

to  the  Lord's  Supper,  but  it  is  helpful  to  the  proper 
understanding  of  the  same.  The  men  of  Capernaum, 
who  had  only  a  mind  for  the  visible,  the  Lord  sent 
away,  and  those  of  His  disciples  who  were  not  rooted 
in  faith,  departed  from  Him  on  account  of  this  "  hard 
saying."  ("  Not  in  the  discourse,  but  rather  in  their 
hearts  lay  the  hardness." — Calvin.) 

2.  True  guests  at  the  table  of  the  Lord  are,  there- 
fore, those  who  do  not  look  upon  the  visible,  but  upon 
the  invisible  (2  Cor.  4:  18),  and  who  have  living 
faith.  For  to  eat  the  crucified  body  of  Christ  and  to 
drink  His  shed  blood,  consists  on  our  part  in  this,  that 
we  receive  with  believing  hearts  and  have  therein  the 
forgiveness  of  sins  and  eternal  life,  the  entire  sufferings 
and  death  of  Christ,  which  in  the  broken  bread  and 
poured  out  wine  are  set  forth  and  sealed  to  us,  that  the 
same  may  be  of  real  advantage  to  us.  John  6  :  50,  35, 

54,  47. 

II.  What  the  Lord  Does  in  the  Holy  Supper. 

1.  We  do  not  unite  ourselves  with  Him,  but  we  are 
united  with  His  body  by  the  Holy  Ghost,  who  dwells 
in  Christ  and  in  us.  The  union  is  thus  effected^ 
although  Christ  with  His  body  is  in  heaven  and  we 
are  upon  the  earth.  John  6  :  63,  Col.  3  :  1.  On  this 
account  the  deacon  in  the  early  Church,  before  the 
beginning  of  the  celebration  of  the  Lord's  Supper, 
addressed  the  congregation  :  Sursum  cor  da  !  i.  e.,  lift 
up  your  hearts.  1  Cor.  11  :  25.  In  a  bodily  manner 
Christ  will  come  to  His  own  only  at  the  end  of  the 
world,  and  it  is  not  to  be  overlooked  that  in  connection 
with  the  words  of  institution  of  the  Lord's  Supper  Paul 
makes  reference  to  it ! 

2.  The  union  with  the  body  of  Christ  in  the  Holy 
Supper  is  so  close  and  intimate  that  we  are  "  of  His 
flesh  and  of  His  bones."  Eph.  5  :  30.  Paul  manifestly 
had  in  view  here  the  words  of  Adam,  Gen.  2 :  23,  and 


274  THE  HEIDELBERG  CATECHISM. 

set  forth  the  most  intimate  spiritual  communion 
between  Christ  and  His  believers,  the  members  of  His 
spiritual  body. 

Although  the  eating  and  drinking  of  the  body  and 
blood  of  Christ  in  the  supper  are  spiritual,  and  in  the 
first  jDlace  are  of  advantage  to  the  spiritual  man,  in 
virtue  of  the  connection  of  the  soul  with  the  body,  our 
mortal  body  thereby  partakes  of  the  power  of  the  eter- 
nal life  to  the  extent  to  which  the  body  and  blood  of 
Christ  become  in  us  the  seed  of  immortalitv.  John  6  : 
54. 

Question  77. 

Where  has  Christ  promised  that  he  will  as  certainly  feed  and  nour- 
ish believers  ivith  his  body  and  blood,  as  they  eat  of  this  broken  bread 
and  drink  of  this  cup  f 

In  the  institution  of  the  supper,  which  is  thus  expressed  :  "  The 
Lord  Jesus,  in  the  same  night  in  which  he  was  betrayed,  took  bread, 
and  when  he  had  given  thanks,  he  brake  it,  and  said,  Take,  eat ; 
this  is  my  body  which  is  broken  for  you ;  this  do  in  remembrance 
of  me :  After  the  same  manner  also  he  took  the  cup,  when  he  had 
supped,  saying,  this  cup  is  the  new  testament  in  my  blood  :  this  do 
ye  as  often  as  ye  drink  it,  in  remembrance  of  me.  For  as  often  as 
ye  eat  this  bread  and  drink  this  cup,  ye  do  show  the  Lord's  death 
•until  he  come." 

This  promise  is  repeated  by  the  holy  Apostle  Paul,  where  he  says, 
"  the  cup  of  blessing  which  we  bless,  is  it  not  the  communion  of  the 
blood  of  Christ  ?  the  bread  which  we  break,  is  it  not  the  communion 
of  the  body  of  Christ  ?  for  we,  being  many,  are  one  bread  and  one 
body ;  because  we  are  all  partakers  of  that  one  bread." 

I.  The  Institution  of  the  Holy  Supper. 

1.  "  TAe  Lord  Jesus :  He  is  the  author  of  this  Supper. 
It  is  for  this  reason  called  the  Lord's  Supper.  We  must, 
therefore,  inquire  what  the  Lord  did,  said,  and  com- 
manded, as  Cyprian  appropriately  admonishes  us,  when 
he  says :  '  If  Christ  alone  is  to  be  heard,  we  must  not 
regard  what  any  one  before  us  has  thought  proper  to  be 
done;  but  what  Christ,  who  is  before  all,  has  first 
done.' 


THE  HEIDELBERG  CATECHISM.  275 

"The  same  night  in  which  he  was  betrayed :  This  cir- 
cumstance is  added  to  teach  us  that  Christ  instituted 
His  Supper  at  the  last  celebration  of  the  Passover  that 
He  might  show,  1.  That  there  was  now  an  end  to  all 
the  ancient  sacrifices,  and  that  He  substituted  a  new 
sacrament,  which  should  henceforth  be  observed,  the 
Passover  being  now  abolished  ;  and  that  it  signified  the 
same  thing  which  that  did  in  the  place  of  which  it  was 
substituted,  with  the  exception  of  the  difference  of 
time.  The  Paschal  Lamb  signified  that  Christ  would 
come,  and  offer  Himself  a  sacrifice.  The  Lord's  Sup- 
per teaches  that  this  is  already  accomplished.  2.  That 
He  might  excite  His  disciples  and  us  to  a  more  atten- 
tive consideration  of  the  cause  on  account  of  which  He 
instituted  this  Supper,  and  that  He  might  also  show 
how  solemnly  He  would  commend  it  to  our  regard,  in 
as  much  as  He  would  not  do  any  thing  just  before  His 
death,  except  that  which  was  of  the  greatest  importance. 
Christ  instituted  it  then  at  the  time  of  His  death  that 
it  might  be,  as  it  were,  the  testament,  or  last  will  of 
our  Testator.  In  a  word  :  Paul  adds  this  circumstance 
that  we  may  know,  that  Christ  instituted  this  Supper  as 
a  memorial  of  Himself  now  ready  to  die. 

'' He  took  bread :  The  bread  which  Christ  took  was 
unleavened  bread,  such  as  they  ate  at  the  feast  of  the 
Passover.  This  circumstance,  however,  does  not  prop- 
erly belong  to  the  supper,  any  more  than  the  evening 
at  which  time  it  was  instituted ;  for  the  use  of  unleav- 
ened bread  at  the  institution  was  accidental.  Hence 
we  must  not  infer  from  this  that  there  is  any  necessity 
for  the  use  of  such  bread  in  the  celebration  of  the  Sup- 
per, or  that  Christ  would  lay  down  any  particular  way 
of  baking  or  using  it.  Yet  still  the  bread  which  is 
used  in  the  celebration  of  the  Lord's  Supper  differs 
from  common  bread,  for  whilst  the  latter  is  eaten  for 
the  nourishment  of  the  body,  the  former  is  received  for 


276  THE  HEIDELBERG  CATECHISM. 

the  nourishment  of  the  soul,  or  for  the  confirmation  of 
our  faith,  and  union  with  Christ.  It  is  here  to  be 
observed  too  that  Christ  is  said  to  have  taken  bread 
from  the  table,  that  is,  with  His  hand.  Hence  He  did 
not  take  His  body ;  nor  did  He  take  His  body  with, 
in  or  under  the  bread,  except  in  a  sacramental  sense : 
for  His  body  did  not  lie  upon,  but  sat  at  the  table. 

"  When  he  had  given  thanks  :  Matthew  and  Mark  say 
o^  i\\Q  hve?k.^,  when  he  had  blessed  it;  and  of  the  cup, 
when  he  had  given  thanks.  Luke  and  Paul  say  of  the 
bread,  when  he  had  given  thanks.  Hence  to  bless  and 
give  thanks  signify  in  this  place  the  same  thing,  so 
that  the  mystery  of  the  magical  consecration  of  the 
Papists  cannot  be  found  in  the  difference  of  the  lang- 
uage here  used.  Christ  blessed,  that  is,  gave  thanks  to 
His  Father,  and  not  to  the  bread,  for  spiritual  bless- 
ings ;  because  His  work  on  earth  was  now  finished, 
with  the  exception  of  the  last  act,  which  was  just  at 
hand,  and  because  it  pleased  the  Father  to  redeem  the 
world  by  the  death  of  His  Son  :  or  He  gave  thanks 
because  the  typical  Passover  was  abolished,  and  that 
which  was  true  and  signified  was  now  exhibited,  and 
that  the  Church  had  a  memorial  of  Him  ;  or  He  may 
have  given  thanks  for  the  wonderful  gathering  and 
preservation  of  the  Church. 

'^ He  brake  it:  He  broke  the  bread  which  He  took 
from  the  table,  and  distributed  the  one  bread  among 
many,  and  not  some  invisible  thing  which  was  con- 
cealed in  the  bread.  He  did  not  break  His  body,  but 
the  bread.  Hence  Paul  says,  '  The  bread  which  we 
break.'  (1  Cor.  10 :  16.)  He  distributed  the  one 
bread  among  many :  because  we  being  many  are  one 
body.  Christ  then  broke  the  bread  not  merely  for  the 
purpose  of  distributing  it,  but  also  to  signify  thereby, 
1.  The  greatness  of  His  sufferings,  and  the  separation 
of  His  soul   from   His  body.     2.  The  communion   of 


THE  HEIDELBERG  CATECHISM.  277 

many  with  His  own  body,  and  the  bond  of  their  union,, 
and  mutual  love.  '  The  bread  which  we  break  is  it  not 
the  communion  of  the  body  of  Christ ;  for  we  being 
many  are  one  bread,  and  one  body  ;  for  we  are  all  par- 
takers of  that  one  bread.'  (I  Cor.  10:  16.)  The 
breaking  of  the  bread  is,  therefore,  a  necessary  cere- 
mony both  on  account  of  its  signification,  and  for  the 
confirmation  of  our  faith,  and  is  to  be  retained  in  the 
celebration  of  the  Supper  :  1.  Because  of  the  command 
of  Christ,  Do  this.  2.  Because  of  the  authority  and 
example  of  the  Church  in  the  times  of  the  Apostles, 
which  in  view  of  this  circumstance  termed  the  whole 
ivdus-Rction  the  bi'eakinff  of  bread.  3.  For  our  comfort, 
that  we  may  know  that  the  body  of  Christ  was  broken 
for  us,  as  certainly  as  we  see  the  bread  broken.  4. 
That  the  doctrine  of  transubstantiation  and  consub- 
stantiation  may  be  rejected  and  abandoned. 

^^2ake,  eat:  This  command  was  addressed  to  the  dis- 
ciples and  the  whole  Church  of  the  New  Testament, 
from  which  it  appears,  1.  That  the  Popish  mass,  in 
which  the  priest  gives  nothing  to  be  received  and  eaten 
by  the  church,  is  not  the  Lord's  Supper,  but  a  private 
supper  to  him  that  sacrifices,  and  a  mere  theatrical 
performance.  2,  That  we  ought  not  to  be  idle  specta- 
tors of  the  Sapper,  but  ought  to  receive  and  eat  it. 
3.  That  the  Lord's  Snpper  ought  not  to  be  celebrated, 
except  where  there  are  those  to  receive  and  partake  of 
it.  4.  That  it  is  a  sign  of  grace  on  the  part  of  God, 
who  exhibits  unto  us  certain  benefits  which  we  are  to 
receive  by  faith,  as  we  take  the  signs  with  our  hand 
and  mouth, 

"  This  is  my  body  which  is  broken  for  you  :  If  we  wisli 
to  take  tnis  expression  in  its  literal  sense,  its  purport 
can  only  be :  This,  i.  e.,  this  bread  is  my  body  which 
is  broken  and  given  unto  death  for  you,  which  can 
mean  nothing  else  but :  The  substance  of  this  bread  is- 


278  THE  HEIDELBERG  CATECHISM. 

the  substance  of  my  body.  But  to  understand  the 
words  in  this  sense  would  be  absurd  ;  for  bread  is  some- 
thing destitute  of  life,  which  is  baked  of  grain,  and  not 
l^ersonally  united  with  the  Word  ;  but  the  body  of 
Christ  is  a  living  substance,  born  of  the  virgin  Mary, 
and  personally  united  with  the  Word.  Christ,  then, 
calls  the  bread  His  body,  meaning  thereby,  that  it  is 
the  sign  of  His  body,  attributing  by  a  figure  of  speech 
the  name  of  the  thing  signified  to  the  sign  ;  because  He 
appoints  this  bread  as  the  sign  and  sacrament  of  His 
body,  as  Augustine  interprets  it  when  he  says  :  ^The 
Lord  did  not  hesitate  to  say,  This  is  my  body,  when  He 
gave  the  sign  of  His  body.''  Be  it  far  from  us,  there- 
fore, that  we  should  say  that  Christ  took  bread  visibly, 
and  His  body  invisibly  in  the  bread ;  for  He  did  not 
say,  In  this  bread  is  my  body  ;  or.  This  bread  is  my 
body  invisibly ;  but,  This  bread  is  my  body,  true  and 
visible,  which  is  offered  for  you. 

"  These,  moreover,  are  the  words  of  the  promise 
added  to  this  sacrament,  for  the  purpose  of  teaching  us 
that  the  bread  in  this  use  is  the  body  of  Christ,  which 
is  exhibited  and  given  to  those  who  partake  of  it  and 
believe  in  this  promise ;  or,  it  is  the  flesh  of  Christ 
which  He  promised  that  He  would  give  for  the  life  of 
the  world.  For  this  is  the  same  promise  which  Christ 
had  made  before  in  the  sixth  chapter  of  John,  where 
He  says  that  His  flesh  shall  quicken  us,  and  that  it 
shall  contribute  to  the  salvation  of  those  who  eat  of  it. 
Here  He  merely  adds  the  sacramental  rite,  which 
clothes  and  seals  the  promise,  as  if  He  would  say  :  I 
have  promised  in  the  gospel  eternal  life  to  all  that  eat 
my  flesh  and  drink  my  blood  ;  now  I  confirm  and  seal 
with  this  external  rite  the  promise  which  I  have  made, 
that  henceforth  all  that  believe  this  promise  and  eat 
this  bread,  may  be  fully  persuaded  and  assured  that 
they  do  truly  eat  my  flesh,  which  is  given  for  the  life 
of  the  world,  and  that  they  have  eternal  life. 


THE  HEIDELBERG  CATECHISM.  279 

"  By  this  promise  the  bread  is  made  the  sacrament 
of  Christ's  body,  and  His  body  is  made  the  thing  sig- 
nified by  this  sacrament ;  and  these  two,  the  sign  and 
thing  signified,  are  joined  in  the  sacrament,  not  by  any 
physical  union,  nor  by  any  corporal  or  local  existence 
of  the  one  in  the  other,  much  less  by  a  transubstantia- 
tion  or  change  of  the  one  into  the  other  ;  but  by  a  sac- 
ramental union,  whose  bond  is  this  promise,  which  is 
added  to  the  bread,  requiring  faith  of  those  who  use  it, 
which  union  declares,  seals  and  exhibits  the  things  sig- 
nified by  the  signs.  From  this  it  appears  that  these 
things  in  their  lawful  use  are  always  exhibited  and 
received  conjointly,  but  not  without  faith,  viewing  and 
apprehending  the  thing  promised  and  now  present  in 
the  sacrament ;  yet  not  j^resent  or  included  in  the  sign, 
as  in  a  vessel,  but  present  in  the  promise,  which  is  the 
better  part,  being  the  soul  of  the  sacrament.  For  they 
want  judgment  who  say  that  the  body  of  Christ  cannot 
be  present  in  the  sacrament,  unless  it  be  in  or  under 
the  bread,  as  if  the  bread  alone,  without  the  promise, 
were  the  sacrament,  or  the  principal  part  of  it. 

"  Which  for  you  :  For  my  disciples  ;  that  is,  for  your 
salvation  and  that  of  the  whole  Church. 

"is  broken :  But  the  body  of  Christ,  some  one  may 
say,  was  not  broken,  nor  is  it  now  broken.  To  this  we 
reply,  that  the  Apostle  in  this  passage  has  respect  to 
the  signification  cf  the  breaking  of  the  bread,  which 
denotes  the  rending  of  Christ's  body.  For,  as  the 
bread  is  broken  in  pieces,  so  the  body  and  soul  of 
Christ  were  torn  from  each  other  upon  the  cross.  The 
property  of  the  sign  is,  therefore,  by  a  sacramental 
metonymy,  attributed  to  the  thing  signified. 

^^This  do:  This  is  a  command  for  the  observance  of 
this  sacrament.  2his  which  you  see  me  do,  do  ye  also 
hereafter  in  my  Church  ;  when  congregated  take  bread, 
give   thanks,   break,  distribute,  eat,  etc.     He  compre- 


280  THE  HEIDELBERG  CATECHISM. 

Lends  and  gives  command  in  reference  to  the  whole 
transaction  ;  and  that  to  us  who  believe  ;  not  to  the 
Jews  who  were  about  to  crucify  Him. 

"i/i  remembrance  of  me  :  That  is,  meditating  upon  my 
benefits  which  I  have  bestowed  upon  you,  and  which 
this  sacrament  calls  to  your  remembrance ;  feeling  also 
in  your  hearts  that  I  give  you  these  my  gifts,  and  cele- 
brating them  by  public  confession  in  the  sight  of  God, 
angels  and  men,  and  so  giving  thanks  for  them.  TJie 
design  of  the  Lord's  Supper  is,  therefore,  a  remem- 
brance of  Christ,  which  does  not  consist  merely  in 
meditating  upon  His  history,  but  is  a  remembrance  of 
His  death  and  benefits,  including  faith,  by  which  we 
appropriate  to  ourselves  Christ  and  His  merits,  and 
gratitude  or  a  public  confession  of  the  benefits  of  Christ. 
The  parts  of  this  remembrance,  which  is,  as  it  were, 
the  whole  supper,  are  faith  and  gratitude,  from  which 
it  appears  that  it  was  instituted  to  be  a  memorial  of 
Christ,  calling  to  our  recollection  what  and  how  great 
benefits  He  hath  purchased  for  us,  and  with  what  and 
how  great  sufferings  He  has  obtained  them,  confirming 
in  us  at  the  same  time  the  faith  by  which  we  receive 
these  gifts.  It  does  not,  therefore,  follow  that  because 
Christ  has  instituted  the  supper  to  His  remembrance, 
that  it  is  not  for  the  confirmation  of  our  faith  any  more 
than  if  I  were  to  say  the  supper  does  not  confirm  our 
faith,  because  the  Holy  Ghost  does.  It  is  no  proper 
consequence  to  infer  the  denial  of  an  instrumental  cause 
from  the  fact  that  we  give  prominence  to  the  chief 
cause,  no  more' than  the  denial  of  a  part  follows  from  a 
statement  of  the  whole  of  which  it  is  a  part.  Remem- 
brance of  Christ  comprehends  the  remembrance  of  His 
benefits,  together  with  faith  and  the  giving  of  thanks ; 
for  Christ,  by  the  use  of  these  signs,  admonishes  us  of 
Himself  and  of  His  benefits,  and  stirs  up  and  estab- 
lishes our  confidence  in  Him,  from  which  it  naturally 


THE  HEIDELBERG  CATECHISM.  281 

follows  that  we  also  publicly  express  our  gratitude  to 
him.  Hence  this  supper  ought  not  only  to  admonish 
us  of  our  duty,  as  some  will  have  it,  but  it  should  first 
remind  us  of  Christ's  benefit,  and  then  of  our  duty  ; 
for  where  there  is  no  benefit,  there  cannot  be  any  grati- 
tude. 

''Drink  ye  all  of  this:  This  command  condemns  the 
conduct  of  the  Pope,  who  refused  the  laity  the  cup,  and 
is  likewise  opposed  to  the  sophistical  figment  of  the 
concomitance  of  the  blood  with  the  body  of  Christ 
under  the  form  of  bread.  Christ  commanded  all  to 
eat  and  to  drink.  The  Pope,  however,  will  not  allow 
the  wine  to  any  but  the  priests,  giving  nothing  more 
than  the  bread  to  the  laity,  affirming  that  they  drink 
in  eating  the  bread.  This  shameful  conduct  is  con- 
demned by  this  command  of  Christ:  "Drink  ye  all  of 
this."  That  the  argument  of  the  Pope  in  justification 
of  his  course  is  a  mere  sophism,  when  he  affirms  that 
this  command  had  i-eference  merely  to  the  disciples 
who  were  present  at  the  time,  who  were  not  laymen, 
but  priests,  is  evident,  1.  Because  by  this  argument 
they  foolishly  make  the  disciples  mass-mumming 
priests.  2.  Because  the  Scriptures  do  not  recognize 
the  distinction  which  they  make  between  the  priests 
and  laity.  All  the  faithful  are  called  priests  in  the 
Scriptures.  "And  hath  made  us  kings  and  priests  unto 
God,  and  his  Father."  "  Ye  are  a  royal  priesthood,  to 
offer  up  spiritual  sacrifices  acceptable  to  God  by  Jesus 
Christ."  (Rev.  1 :  6,  1  Pet.  2 :  9,  5.)  3.  Because  by 
the  same  pretext  the  whole  supper  might  be  taken 
away  from  the  laity,  especially  from  females,  if  it  were 
true  that  none  are  to  be  admitted  to  this  sacrament  but 
that  class  of  persons  present  at  its  institution.  The 
figment  of  concomitarice  is  a  wicked  pretext,  which 
Christ  refutes  when  He  calls  the  bread  by  itself.  His 
body,  and  the  cup  by  itself.  His  blood,  and  gave  both 
25 


282  THE  HEIDELBERG  CATECHISM. 

sejDarately  to  the  disciples,  to  be  eaten  and  drunk,  and 
commanded  them  henceforth  to  administer  them  in  the 
same  way. 

"Ihis  cup  is  the  J^ew  Testament:  Or,  the  covenant 
according  to  the  Greek  word  Diatheke,  which  corresponds 
with  the  Hebrew  Berith.  It  is  called  the  new  covenant, 
which  means  the  renewed,  or  fulfilled  covenant.  The 
new  covenant  consists  in  our  reconciliation  with  God, 
and  communion  with  Christ  and  all  His  benefits  by 
faith  in  His  sacrifice  already  offered,  without  the 
observance  of  the  ceremonies  of  the  old  Passover.  The 
sujjper  is  called  the  new  covenant  with  reference  to  its 
signification,  because  it  is  the  sign  and  seal  of  this 
covenant,  sealing  unto  us  our  reconciliation  with  God, 
and  our  union  with  Christ  by  faith.  Christ,  in  calling 
the  supper  the  new  covenant,  comprehends  both  the 
promise  and  the  condition  expressed  in  the  promise, 
which  is  repentance  and  faith  on  our  part ;  from  which 
it  follows  that  it  was  also  instituted  to  bind  us  to  a 
Christian  life.  The  new  covenant  is  here  also  opposed 
to  the  old,  which  was  the  Passover  with  its  rites.  The 
supper  signifies  Christ  already  offered ;  the  Passover 
signified  Christ,  who  should  be  offered.  Both,  how- 
ever, signify  our  union  with  Christ.  From  what  has 
now  been  said,  we  may  infer  that  the  drinking  of  the 
blood  of  Christ  is  not  corporal ;  for  the  New  Testa- 
ment is  only  one,  and  includes  also  all  the  people  of  God 
who  lived  before  the  coming  of  Christ  into  the  world. 

"//i  my  blood,  ivhich  is  shed  for  you  for  the  i^emission 
of  sins :  The  blcod  of  Christ  is  His  death.  Hence  in 
His  blood,  is  the  same  thing  as  in,  or  on  account  of 
His  death.  The  shedding  of  the  blood  of  Christ  is  His 
merit,  in  view  of  which  we  receive  the  forgiveness  of 
sin,  when  it  is  apprehended  by  faith. 

'^As  often  as  ye  eat  this  bread :  The  supper  is,  there- 
fore, to  be  frequently  celebrated,  wliieh    we    may   also 


THE  HEIDELBERG  CATECHISM.  283 

establish  from  its  design,  which  is  to  celebrate  the 
Lord's  death. 

"  Ye  do  shew  the  Lord's  death :  Believe  that  Christ 
died,  and  that  for  you  ;  then  profess  His  death  pub- 
licly before  all. 

"  Until  He  come :  This  supper  is,  therefore,  to  be  per- 
petuated unto  the  end  of  the  world,  nor  is  any  other 
external  form  of  worship  to  be  expected. 

"  The  words  of  the  institution,  which  we  have  now 
explained,  may  be  more  fully  illustrated  by  the  words 
of  the  apostle :  "The  cup  of  blessing  which  we  bless, 
is  it  not  the  communion  of  the  blood  of  Christ?  The 
bread  which  we  break,  is  it  not  the  communion  of  the 
body  of  Christ?"   (1  Cor.  10:  16.) 

^'The  cup  of  blessing:  It  is  called  the  cup  of  blessing, 
or  thanksgiving,  because  it  is  received  for  this  end, 
that  we  may  call  to  mind  the  benefits  of  Christ,  and  so 
render  thanks  to  Him  for  His  sufferings  and  death. 

"J7ie  communion  of  the  blood  of  Christ:  Communion 
is  a  participation  in  the  thing  which  is  common.  The 
communion  of  the  body  and  blood  of  Christ  is,  there- 
fore, to  be  made  through  faitli  partakers  of  Christ  and 
all  His  benefits,  by  the  same  Spirit  dwelling  both  in 
Christ  and  in  us,  and  effecting  the  same  things  in  us 
which  He  does  in  Christ :  or,  it  is  the  spiritual  fellow- 
ship which  the  fliithful  have  with  Christ,  as  members 
with  the  head,  and  as  branches  with  the  vine.  The 
bread  and  vine  are  the  communion,  that  is,  they  are 
the  sign  and  testimony  of  our  communion  with  Christ. 
This  communion,  as  the  apostle  briefly  expresses  it, 
consists  in  this,  that  we,  being  many,  are  one  body  ; 
from  which  it  is  easy  to  see  that  this  our  communion 
with  Christ  is  no  corporal  eating  ;  for  it  is  effected  only 
by  faith  and  the  Holy  Ghost.  Christ  is  the  head,  and 
we  are  the  members  ;  all  who  are  members  have  com- 
munion in  all  the  benefits   of  Christ.     The   head  and 


284  THE  HEIDELBERG  CATECHISM. 

benefits  are  both  common  :  hence  we  are  all  members 
in  common  and  so  have  mutual  love  one  to  another." 

2.  Olevianus.  "  Let  us  see  how  the  holy  supper 
directs  our  hearts  and  confidence  to  the  Savior. 

"  First,  that  Christ,  by  means  of  the  holy  supper, 
would  direct  our  hearts  to  His  bitter  sufferings,  may 
easily  be  inferred  from  the  fact  that  He  instituted  the 
holy  sacrament  immediately  before  that  suffering,  viz., 
in  the  night  when  He  was  betrayed,  and  instead  of  the 
passover,  which  pointed  to  the  sufferings  of  Christ  yet 
to  come,  as  the  holy  supper  points  to  the  same  now 
accomplished.  It  may  also  be  proved  by  the  outward 
signs  of  the  sacrament  which  Christ  instituted,  and  by 
the  words  of  the  supper. 

"  In  the  first  place,  the  breaking  of  the  bread  is  a 
certain  and  holy  sign  that  the  body  of  Jesus  Christ  was 
broken  for  us,  i.  e.,  was  tortured  with  great  pain  and 
separated  from  His  soul. 

"  Secondly,  the  institution  of  the  holy  wine  as  a  spe- 
cial memorial  of  His  blood,  beside  the  bread,  also  visi- 
bly represents  His  death,  viz.,  that  upon  the  cross  His 
blood  was  as  truly  separated  from  the  body  and  shed 
for  the  forgiveness  of  sins,  as  Christ  instituted  the  holy 
wine  beside  the  breaking  of  bread. 

"Thirdly,  if  you  view  rightly  the  words  of  institu- 
tion, you  will  see  that  the  Lord  Jesus  wishes  to  direct 
your  heart  and  confidence  to  His  bitter  suffering.  For 
Christ  does  not  say  simply  :  '  This  is  my  body,'  as 
some  claim,  but  adds,  '  which  is  offered  for  you.'  Nei- 
ther does  He  simply  say  :  '  This  is  my  blood,'  but 
adds,  '  which  is  shed  for  you  for  the  remission  of  sins.' 

"Christ  might  well  have  said:  this  is  my  body 
which  is  born  of  the  Virgin  Mary,  or  this  is  my  body 
which  is  to  be  glorified.  But  He  would  not  thus  speak, 
but  as  follows  :  this  is  my  body  which  is  given  unto 
you,  viz.,  unto  death  ;  in  order   that   He   might   direct 


THE  HEIDELBERG  CATECHISM.  285 

our  hearts  and  confidenoe  lo  His  suffering  and  death  as 
the  only  ground  and  foundation  of  our  salvation,  so 
that  it  becomes  to  our  hungering  and  thirsting  souls 
the  true  food  and  drink  unto  eternal  life,  as  Christ  else- 
where teaches  (John  6)  when  He  says,  the  bread  which 
I  give  is  my  flesh,  which  I  give  for  the  life  of  the 
world. 

"  Finally,  the  apostle  proves  it  clearly  in  the  words 
in  which  He  cites  the  chief  reasons  why  we  should 
keep  the  holy  supper.  For,  He  says,  as  often  as  ye  eat 
this  bread  and  drink  this  cup  of  the  Lord,  ye  do  show 
the  Lord's  death  until  He  come.  1  Cor.  11.  To  pro- 
claim the  death  of  the  Lord  means  to  trust  in  your 
heart,  and  outwardly  by  the  reception  of  the  holy  sup- 
per to  testify  and  to  confess  before  God,  His  holy 
angels  and  men,  that  by  no  other  means  than  through 
the  bitter  death  of  Jesus  Christ  all  your  sins  are 
already  forgiven,  and  that  God  will  not  remember 
them  forever,  that  you  have  been  accepted  as  a  mem- 
ber of  the  Lord  Jesus  Christ  by  the  Holy  Ghost,  and 
that  you  are  preserved  as  such  and  are  an  heir  of  eter- 
nal life,  all  of  which  Christ  has  secured  for  you  by  His 
death,  and  has  promised  to  you  through  the  Holy 
Ghost,  and  by  this  outward  memorial  repeats  and 
confirms  it.  But  you,  on  the  other  hand,  publicly 
acknowledge  that  you  received  this  gift  and  are  still 
receiving  it  by  true  faith,  and  will  never  think  of 
surrendering  it,  and  with  heartfelt  joy  you  will  offer  to 
Christ  for  His  bitter  death,  w^hence  all  these  benefits 
flow,  praise,  honor  and  thanksgiving." 

II.  The  Celebration  of  the  Supper. 

1.  Since  by  the  one  sacrifice  of  Christ  upon  the  cross 
all  sacrifices  have  been  fulfilled  and  the  sacrificial  ser- 
vice has  been  abolished,  so  also  the  altar  as  the  place 
of  offering  has  been  superseded  in  the  Christian  Church, 


286  THE  HEIDELBERG  CATECHISM. 

even  as  the  oldest  church  knew  no  altars.  The  Re- 
formed Church,  therefore,  celebrates  the  holy  supper 
at  the  table  of  the  Lord,  even  as  Christ  Himself  insti- 
tuted and  observed  it  at  a  table. 

2.  In  the  Reformed  Church  two  forms  are  common, 
sitting  and  standing.  The  former,  at  which  the  com- 
municants alternately,  commonly  twelve  at  a  time,  sit 
down  at  tables  or  remain  in  their  seats,  and  pass  bread 
and  wine  to  each  other,  while  the  minister  speaks  a 
few  words,  corresponds  most  nearly  to  the  first  com- 
munion. Yet  the  other  form  is  not  to  be  rejected, 
according  to  which  the  communicants  in  numbers  of 
two  or  more  go  to  the  table  or  surround  the  same,  in 
order  to  receive  the  gifts  of  the  Lord.  On  the  other 
hand,  the  Reformed  Church  unanimously  rejects  kneel- 
ing at  the  reception,  which  would  be  in  place  in  the 
Romish  sacrificial  service,  but  not  in  an  Evangelical 
celebration  of  the  communion.  At  the  first  commun- 
ion the  disciples  did  not  kneel  down,  but  sat  (reclined, 
according  to  the  custom  of  that  time)  arcund  the  table. 

3.  We  use  at  the  supper  ordinary  wheat  bread,  and 
not  consecrated  wafers,  just  as  Christ  at  the  institution 
took  of  the  bread  at  hand  upon  the  table,  which,  how- 
ever, in  the  case  of  the  Lord's  Supper,  need  not  be 
unleavened,  since  this  provision  was  in  force  only  for 
the  passover  and  came  to  an  end  with  the  same.  Even 
the  oldest  churches  made  use  of  the  ordinary  leavened 
bread  in  the  communion.  Consecrated  wafers  signify 
"  offerings,"  and  in  the  Romish  and  the  Lutheran 
Churches  are  not  broken,  but  are  offered  entire  to  the 
communicants. 

4.  We,  on  the  contrary,  break  the  bread,  because 
the  Scriptures  themselves  lay  stress  upon  this  as  a  sig- 
nificant act.  The  Lord  Himself  brake  it.  The  Apos- 
tle Paul  speaks  of  the  bread  "  which  we  break  ;"  from 
this  the  Lord's  Supper  received  its  name  "  breaking  of 


THE  HEIDELBERG  CATECHISM.  287 

bread"  (Acts  2  :  42),  and  the  oldest  churches  celebrated 
it  ill  this  way. 

5.  In  like  manner  we  set  great  value  upon  this,  that 
the  bread  and  the  cup  are  given  into  the  hands  of  the 
communicants,  as  also  the  Lord  did  when  He  said 
expressly  :  "  Take."  We  reject  the  practice  of  placing 
the  bread  into  the  mouth  and  of  holding  the  cup  to  the 
lips  of  the  communicants  as  a  sign  of  priestly  assump- 
tion, from  which  this  custom  arose. 

6.  The  consecration  of  the  elements  does  not  consist 
for  us  in  a  special  act  or  prayer  of  consecration,  but  io 
the  reading  of  the  words  of  institution,  whereby  bread 
and  wine  are  withdrawn  from  ordinary  use  and  are  set. 
apart  for  holy  use  iu  the  supper. 

7.  In  the  different  Reformed  churches,  after  read- 
ing the  words  of  institution,  no  special  form  of  distri- 
bution is  used.  The  words  adopted,  upon  the  advice 
of  Melancthon,  by  the  Elector  Frederick  II.  of  the  Pa- 
latinate and  by  the  Palatinate  Directory  of  Worship 
of  1563,  formerly  extensively  used  in  the  Reformed 
German  churches,  are  the  words  of  promise  at  the  close 
of  Question  77  :  "  The  bread,  which  we  break,  is  the 
communion  of  the  body  of  Christ."  "  The  cup  of  bless- 
ing, which  we  bless,  is  the  communion  of  the  blood  of 
Christ." 

8.  How  often  shall  the  communion  be  celebrated  ? 
This  is  a  question  which  concerns  the  Church  on  the 
one  hand  and  the  individual  believer  on  the  other. 

a)  From  Geneva  the  custom  of  celebrating  the  Lord's 
Supper  four  times  during  the  year  has  spread  in  the 
Reformed  Church.  Calvin  was  not  in  accord  with  the 
practice,  but  preferred  a  monthly  celebration.  In  sev- 
eral of  the  Reformed  churches  of  Germany  (as  in 
Lippe)  it  is  celebrated  every  month  during  the  winter 
and  less  frequently  during  the  summer. 


288  THE  HEIDELBERG  CATECHISM. 

b)  As  to  how  often  we  slioiild  partake  of  tlie  Lord's 
Supper,  Calvin  expresses  himself  in  his  "Treatise  on 
the  Lord's  Supper"  as  follows  :  "  With  reference  to  the 
number  of  times  that  the  Lord's  Supper  is  to  be  par- 
taken of,  no  fixed  regulation  can  be  adopted.  For  in 
the  case  of  every  one  there  are  frequent  special  hin- 
drances, which  excuse  him  if  he  absents  himself.  Be- 
sides, we  have  no  express  command  which  obligates  all 
Christians  to  partake  of  it  every  time  when  it  is  offered 
to  them.  In  all  cases,  if  we  keep  its  object  rightly  in 
view,  we  will  recognize  that  its  nse  ought  to  be  more 
frequent  than  is  commonly  the  practice.  For  the  more 
our  weakness  makes  itself  felt  in  us,  the  more  fre- 
quently must  we  practice  that  which  may  and  will 
serve  for  the  confirmation  of  our  faith  and  our  further- 
ance in  a  holy  life.  Therefore  in  all  well  regulated 
churches  the  custom  is  to  be  insisted  on  that  the  sup- 
per should  be  celebrated  as  frequently  as  the  circum- 
stances of  the  congregation  may  allow.  And  every 
individual  member,  as  far  as  he  is  able,  should  be  ready 
to  partake  of  it  as  often  as  it  is  celebrated  in  the  con- 
ofregation,  and  only  very  weighty  reasons  should  keep 
him  from  the  same.  Although  we  have  no  definite 
command,  fixing  a  time  or  designating  a  day,  it  must 
be  sufficient  for  us  to  know  that  it  is  within  the  pur- 
jDOse  of  the  Lord  that  we  should  partake  of  it  often, 
otherwise  we  lose  the  benefit  which  arises  from  it. 

The  excuses  which  some,  on  the  other  hand,  advance, 
are  entirely  untenable.  Some  say  that  they  are  unwor- 
thy, and  under  this  pretext  abstain  from  the  commun- 
ion throughout  the  entire  year.  Others  do  not  con- 
centrate their  attention  upon  their  own  worthiness,  but 
pretend  that  they  cannot  commune  with  many  whom 
they  see  coming  to  the  table  without  the  proper 
preparation.  Still  others  consider  frequent  communion 
superfluous  on  the  ground  that  having  once  accepted 

-sua     lL(m 


THE  HEIDELBERG  CATECHISM.  289 

Christ,  communion  with  Him  does  not  require  repeated 
renewal.  The  first  who  excuse  themselves  on  the 
ground  of  their  unworthiness,  I  would  ask  how  their 
consciences  can  endure  to  continue  an  entire  year  or 
more  in  so  miserable  a  state,  without  vtnturing  to  call 
earnestly  upon  God  ?  For  they  must  grant  that  it  is 
presumption  to  call  upon  God  as  our  Father,  when  we 
are  not  members  of  Jesus  Christ,  and  the  latter  rela- 
tion does  not  exist  as  long  as  that  which  is  offered  to 
us  in  the  communion  has  not  really  and  truly  taken 
possession  of  us.  But  when  we  have  the  substance 
(Christ  Himself),  are  we  not  worthy  to  receive  the 
sign  ?  We,  therefore,  see  that  he  who  would  absent 
himself  from  the  enjoyment  of  the  holy  supper,  is  also 
unworthy  of  the  privilege  of  praying  unto  God.  Be- 
sides, I  do  not  wish  to  do  violence  to  the  consciences 
of  those  who  are  disquieted  by  any  scruples  whatso- 
ever, though  they  may  not  be  clear  to  themselves. 
Rather  do  I  advise  them  in  such  cases  to  wait  until  the 
Lord  Himself  frees  them  from  such  scruples.  So  also 
I  would  not  condemn  a  postponement  of  communing 
where  any  other  valid  hindrance  arises.  I  only  desire 
to  show  that  no  one  can  rest  easy  for  any  length  of 
time  by  absenting  himself  from  the  Lord's  Supper  on 
account  of  his  unworthiness.  For  thereby  he  deprives 
himself  of  the  communion  of  the  Church,  in  which 
rests  all  our  happiness.  Rather  let  him  struggle  deter- 
minately  against  all  the  obstacles  which  the  devil  puts 
in  his  pathway,  that  he  may  not  exclude  himself  from 
so  great  a  blessing  and  all  that  it  brings  with  itself. 
The  others  have  a  certain  show  of  excuse  for  them- 
selves when  they  reason  as  follows  :  If  it  is  not  proper 
tojoininan  ordinary  meal  with  those  who,  though 
called  our  brethren,  yet  live  a  disorderly  and  scandal- 
ous life,  how  much  more  ought  we  to  hesitate  to  eat  in 
common  with  them  the  bread  of  the  Lord,  which  has 


290  THE  HEIDELBERG  CATECHISM. 

been  sanctified  to  this  end  that  it  mav  represent  and 
convey  to  us  the  body  of  Christ  ?  But  it  is  not  diffi- 
cult to  answer  this  objection.  It  is  indeed  not  within 
the  province  of  every  single  member  to  judge  or  decide 
who  should  be  admitted  or  excluded.  This  is  rather  a 
prerogative  of  the  entire  Church,  or  of  the  pastors  with 
the  elders,  who  are  his  co-adjutors  in  the  government 
of  the  congregation.  The  Apostle  Paul  does  not  ask 
that  one  should  examine  others,  but  that  each  one 
should  examine  himself.  It  is  indeed  our  duty  to 
admonish  those  whom  we  see  leading  disorderly  lives  ; 
and  if  they  do  not  wish  to  hear  us,  to  notify  the  pastor, 
in  order  that  he  may  interpose  with  his  ecclesiastical 
authority.  But  it  is  not  the  right  way  for  us  to  with- 
draw from  the  society  of  the  vicious  by  giving  up  the 
communion  of  the  Church.  Besides,  it  will  often  hap- 
pen that  the  offences  are  not  so  public  as  to  justify 
exclusion  from  the  Lord's  Supper.  For  however  much 
even  a  pastor  might  consider  in  his  heart  one  unwor- 
thy, in  no  case  can  he  point  him  out  as  such  publicly 
and  send  him  back  from  the  communion,  when  he  can- 
not appeal  to  a  decision  of  the  Church  authorities 
(presbyterium).  In  such  a  case  we  have  no  other 
recourse  than  to  pray  to  God  that  He  might  deliver 
His  Church  more  and  more  from  all  offences,  and  to 
await  the  last  day,  when  the  chaff  will  be  fully  sepa- 
rated from  the  wheat.  In  behalf  of  the  third  objection 
not  even  the  shadow  of  a  reason  can  be  given.  For  it 
is  not  possible  to  be  surfeited  by  this  spiritual  bread, 
which  was  given  us  in  order  that  after  having  tasted 
its  sweetness,  we  might  desire  it  more  and  more,  and 
enjoy  it  as  often  as  it  is  offered  to  us.  For  as  long  as 
we  tarry  in  this  mortal  life,  Christ  is  never  imparted 
to  us  in  such  a  manner  that  our  souls  are  satisfied  once 
for  all  by  Him,  but  He  will  be  our  constant  support." 


THE  HEIDELBERG  CATECHISM.  291 


Question  78. 

Do  then  the  bread  and  ivine  become  the  very   body  and  blood  of 
Christ  / 

Not  at  all ;  but  as  the  water  in  baptism  is  not  changed  [into  the 
blood  of  Christ,  neither  is  the  washing  away  of  sin  itself,  being  only 
the  sign  and  confirmation  thereof  appointed  of  God  ;  so  the  bread 
of  the  Lord's  supper  is  not  changed  into  the  very  body  of  Christ, 
though,  agreeably  to  the  nature  and  properties  of  sacraments,  it  is 
called  the  body  of  Christ  Jesus, 

1.  As  Ursinus  remarks,  this  question  is  not  only 
directed  against  transubstantiation,  i.  e.,  against  the 
doctrine,  according  to  which  bread  and  wine  are 
changed  into  the  body  and  blood  of  Christ,  but  also 
against  consubstantiation,  i.  e.,  the  doctrine  that  the 
"  true,"  i.  e.,  the  essential  body  of  Christ  is  present 
"  in  and  under  the  form  of  bread,"  and  that  the  "  true," 
i.  e.,  the  essential  blood  of  Christ  is  present  "  in  and 
under  the  form  of  wine"  after  consecration.  Both  these 
teachings  (the  Romish  and  the  Lutheran)  have  this  in 
common,  that  a  change  takes  place  in  relation  to  the 
bread  and  wine,  while  the  Reformed  Church  teaches 
that  the  bread  and  wine  are  distinguished  from  other 
bread  and  wine  only  by  their  holy  use,  9nd  remain 
bread  and  wine  unchanged. 

2.  The  Romish  and  the  Lutheran  Church  make  an 
unfair  appeal  in  this  matter  to  the  words :  "  This 
is."  Christ  did  not  say  :  "  This  bread  is  my  body ; 
this  wine  is  my  blood  ;"  also  not :  "  In  and  under 
this  bread  is  my  body  ;  in  and  under  this  wine  is 
my  blood."  The  words  mean  much  more :  "  This 
is  my  body  ; — which  is  offered  (or  broken)  for  you ; 
this  cup  is  the  New  Testament  (the  new  covenant) 
in  my  blood  ; — which  is  shed  for  you."  He  points 
not  merely  to  bread  and  wine,  but  at  the  same  time 
also  to  that  which  He  intended  thereby.  His  body 
was  seated  before  His  disciples  and  His  blood  coursed 


292  THE  HEIDELBERG  CATECHISM. 

through  the  veins  of  His  body.  Therefore  neither 
could  the  bread  which  He  brake,  nor  the  wine  which 
He  ]wured  into  the  cup,  have  been  changed  into 
His  body  and  blood  (into  the  material  or  substance  of 
His  body  and  blood),  nor  could  both  have  been  pres- 
ent, in  and  under  bread  and  wine.  He  says  rather 
that  His  body  is  offered  for  them  unto  death  and  His 
blood  shed  for  them  in  His  death ;  and  the  Apostle 
Paul  says,  that  as  often  as  we  eat  "  this  bread"  and 
drink  "  this  cup,"  we  proclaim  the  death  of  the  Lord. 
This  cannot  be  interpreted  in  any  other  way  than  that 
the  Lord  wished  to  give  His  disciples  in  the  breaking 
of  the  bread  and  the  pouring  out  of  the  wine  into  the 
cup  chiefly  a  symbolization  of  His  violent  death,  which 
was  still  impending  over  Him,  in  connection  with 
which,  however,  no  change  took  place  in  bread  and 
wine,  nor  needed  to  take  place.  But  then  the  Lord 
emphasizes  at  the  same  time  the  words  "  for  you,"  that 
His  death  was  for  their  benefit,  in  that  He  would 
thereby  secure  for  them  the  "  forgiveness  of  sins." 
This  could,  however,  be  imparted  to  them  only  if  they 
stood  by  their  fellowship  with  Him  through  faith  and 
continued  therein.  He  calls  that  eating  His  body  and 
drinking  His  blood,  which  can  take  place  only  spirit- 
ually, and  not  that  which  takes  place  bodily  in  the 
eating  of  the  natural  bread  and  wine. 

3.  Both  sacraments  point  to  "  that  one  sacrifice  of 
Christ  which  He  offered  for  us  on  the  cross,"  and  by 
them  the  Holy  Ghost  confirms  in  believers  the  com- 
munion of  the  death  and  of  the  life  of  Christ.  As  the 
water  in  baptism  is  not  transformed  into  the  blood  of 
Christ,  nor  includes  the  blood  of  Christ,  so  bread  and 
wine  in  the  supper  are  not  transformed  into  the 
body  and  blood  of  Christ,  nor  do  they  include  them. 
And  as  baptism  is  called  the  washing  awa}'  of  sins,  in 
the  same  sense  also  in  the  supper  the  bread  is  called 


THE  HEIDELBERG  CATECHISM.  293 

the  body  of  Christ  and  the  cup  tlie  testament  in  His 
blood. 

4.  This  takes  place  after  the  manner  and  usage  of 
sacraments,  inasmuch  as  the  name  of  the  thing  is 
therein  attributed  to  the  sign,  without  any  change  tak- 
ing place  in  the  sign,  either  by  transformation  or  inclu- 
sion, but  because  the  thing  itself  is  to  be  represented 
by  the  sign  in  accordance  with  the  similarity  existing 
between  the  two,  and  its  reception  to  be  sealed  thereby. 
That  the  bread  remains  bread  and  the  wine  wine  with- 
out change,  appears  also  from  the  fact  that  St.  Paul 
calls  bread  "  bread,"  even  in  its  sacred  use.  1  Cor. 
10:  16. 

5.  The  following  review  may  make  this  clear : 
Circumcision  is  called  the  covenant  of  God,  because 

it  was  a  sign  of  this  covenant.  Baptism  is  called 
regeneration  and  the  washing  away  of  sins,  because  it 
reminds  and  assures  us  of  the  same.  The  paschal 
lamb  is  called  the  passover,  because  it  was  to  be  a  sign 
that  the  Lord  was  to  pass  by  the  houses  marked  whh 
the  blood  of  the  lamb.  Bread  and  vine  are  called  the 
body  and  blood  of  Christ,  because  they  are  received  in 
remembrance  of  the  body  and  blood  of  Christ. 

6.  The  words  of  the  Apostle  Paul,  "  that  he  that 
eateth  and  drinketh  unworthily,  eateth  and  drinketh 
judgment  to  himself,  because  he  does  not  discern  the 
body  of  the  Lord,"  are  quoted  in  support  of  the  inter- 
pretation that  the  "  real"  body  of  Christ  is  present  in 
the  supper,  and  is  received  and  eaten  also  by  unbeliev- 
ers. But  if,  as  has  been  proved,  in  the  holy  supper 
only  a  spiritual  eating  of  the  body  and  blood  of  Christ 
is  referred  to,  this  can  take  place  only  in  the  case  of 
those  who  possess  the  organ  for  the  reception  of  spir- 
itual gifts,  and  that  is  faith  only.  The  unbeliever 
brings  a  guilt,  a  condemnation  upon  himself,  because 
he  does  not  discern  the  body  of  the  Lord,  i.  e.,  does  not 


294  THE  HEIDELBERG  CATECHISM. 

distinguish  the  holy  supper  from  an  ordinary  meal,  and 
thereby  slights  or  abuses  that  which  is  holyl 

Question  79. 

Why  then  doth  Christ  call  the  bread  his  body,  and  the  cup  his 
blood,  or  the  neiv  covenant  in  his  blood;  and  Paul  the  "communion 
of  the  body  and  blood  of  Christ  f 

Christ  speaks  thus  not  without  great  reason,  namely,  not  only 
thereby  to  teach  us  that  as  bread  and  wine  support  this  temporal 
life,  so  his  crucified  body  and  shed  blood  are' the  true  meat  and 
drink  whereby  our  souls  are  fed  to  eternal  life  ;  but  more  especially 
by  these  visible  signs  and  pledges  to  assure  us  that  we  are  as  really 
partakers  of  his  true  body  and  blood  (by  the  operation  of  the  Holy 
Ghost),  as  we  receive  by  the  mouths  of  our  bodies  these  holy  signs 
in  remembrance  of  him  ;  and  that  all  his  sufferings  and  obedience 
are  as  certainly  ours,  as  if  we  had  in  our  own  persons  suffered  and 
made  satisfaction  for  our  sins  to  God. 

1.  Bread  and  wine  are  the  choicest  aliments  for  the 
preservation  and  strengthening  of  the  temporal,  life. 
In  like  manner  the  crucified  body  of  Christ  and  His 
shed  blood  are  the  true  food  and  drink  of  the  soul  unto 
eternal  life.  Christ  wished  to  teach  us  this  first  of  all 
when  He  called  the  bread  His  body  and  the  cup  His 
blood,  and  Paul,  when  he  applied  these  to  the  com- 
munion of  the  body  and  blood  of  Christ.  Ps.  104  :  14, 
15,  John  6  :  55,  56,  49,  51. 

2.  When  Christ  calls  the  bread  His  body  and  the 
cup  His  blood,  He  wishes  further  not  only  to  teach  us 
by  these  signs,  but  He  also  makes  use  of  them  as 
pledges  and  seals,  by  which  He  would  assure  us: 

a)  That  we  truly  become  partakers  of  His  body  and 
blood,  not  by  the  eating  of  the  pledges,  the  bread  and 
the  wine,  but  by  the  operation  of  the  Holy  Ghost.  1 
Cor.  10:   16. 

b)  That  the  merit  which  He  secured  for  us  by  the 
offering  of  His  body  and  blood  unto  death  is  assuredly 
our  own.   1  Cor.  11  :  26. 


THE  HEIDELBERG  CATECHISM.  295 

Question  80. 

What  difference  is  there  hetiveen  the  Lord's  Supx)er  and  the  Popish 
mass  f 

The  Lord's  Supper  testifies  to  us  that  we  have  a  full  pardon  of  all 
sin  by  the  only  sacrifice  of  Jesus  Christ,  which  he  himself  has  once 
accomplished  on  the  cross  ;  and  that  we  by  the  Holy  Ghost  are 
ingrafted  into  Christ,  who,  according  to  his  human  nature,  is  now 
not  on  earth,  hut  in  heaven,  at  the  right  hand  of  God  his  father, 
and  will  there  be  worshipped  by  us  : — but  the  mass  teaches  that  the 
living  and  the  dead  have  not  the  pardon  of  sins,  through  the  suffer- 
ings of  Christ,  unless  Christ  is  also  daily  offered  for  them  by  the 
priests;  and  further,  that  Christ  is  bodily  under  the  form  of  bread 
and  wine,  and  therefore  is  to  be  worshipped  in  them  ;  so  that  the 
mass,  at  bottom,  is  nothing  else  than  a  denial  of  the  oue  sacrifice 
and  sufferings  of  Jesus  Christ,  and  an  accursed  idolatry. 

The  word  mass  comes  from  the  Latin  missa,  a  word' 
which  was  used  in  the  ancient  Church,  when  the  ser- 
vice, at  which  the  un baptized  were  also  permitted  to  be 
present,  was  ended,  and  the  celebration  of  the  holy 
su]3per  was  to  begin,  and  at  the  pronunciation  of  which 
the  former  departed.  It  means  the  same  as  :  The  con- 
gregation is  dismissed. 

1.  The  Komish  mass  is  a  mutilation  of  the  Lord's 
Supper,  as  it  is  celebrated  by  the  priest  only,  without 
the  participation  of  others. 

2.  It  is  a  denial  of  the  only  sacrifice  of  Christ  on  the 
cross,  because  it  is  to  be  a  continual,  ^.  e.,  a  daily  offered 
bloodless  sacrifice  of  Christ,  and  thereby  a  repetition 
of  the  bloody  sacrifice  of  Christ. 

3.  Simple  attendance  upon  the  mass  is  said  to  be 
sufficient  for  the  forgiveness  of  sins,  while  Christ 
demands  repentance  and  conversion  of  the  heart. 

4.  The  mass  is  said  to  bring  this  benefit  not  only  to 
the  living,  but  also  to  the  dead,  for  whom  one  is  to 
have  performed  the  so-called  masses  for  departed  souls, 
for  which  the  priest  is  paid  a  fixed  fee. 


296  THE  HEIDELBERG  CATECHISM. 

5.  But  tlie  most  sliocking  part  is,  that  as  soon  as  the 
wafer  has  been  consecrated  by  the  priest,  the  congre- 
gation ftills  upon  its  knees,  offering  to  it  the  divine 
honor  of  adoration,  on  the  ground  that  the  same  has 
now  been  transformed  into  die  body  of  Christ,  and  that 
Christ  is  bodily  present  in  the  receptacle  in  which  the 
host  is  preserved.  Especially  on  this  account  is  the  mass 
called  an  "  idolatry."  And  with  what  fanaticism  the 
worship  of  the  mass  and  its  errors  fills  the  hearts  and 
heads  of  those  who  believe  in  it,  may  be  seen  in  con- 
nection with  the  chief  festival  of  the  mass,  that  of  Cor- 
pus Christi,  when  those  of  a  different  faith  are  com- 
pelled to  uncover  their  heads  before  the  consecrated 
wafer,  and  that  often  in  the  most  violent  manner.  An 
evangelical  Christian  who  does  this,  becomes  thereby  a 
participant  of  the  sins  of  others.  1  John  5  :  21,  1  Cor. 
10:  14. 

6.  The  Word  of  God  opposes  in  the  clearest  manner 
such  a  misrepresentation  of  the  sacrifice  of  Christ  and 
of  the  holy  supper  as  takes  place  in  the  teaching  con- 
cerning the  mass.  Heb.  10:  10,  12,  14;  8:  1. 

7.  In  support  of  the  concluding  sentence  of  the 
80th  Question,  the  two. following  verses  are  cited  in  the 
oldest  editions  of  the  Catechism.  Dan.  11  :  38,  39, 
"  But  in  his  estate  shall  he  honour  the  God  of  forces; 
and  a  god  whom  his  fathers  knew  not  shall  he  honour 
with  gold,  and  silver,  and  with  precious  stones,  and 
pleasant  things.  Thus  shall  he  do  in  the  most  strong 
holds  with  a  strange  god,  whom  he  shall  acknowledge 
and  increase  with  glory  ;  and  he  shall  caube  them  to 
rule  over  many,  and  shall  divide  tiie  land  for  gain." 
Dent.  27  :  15,  "  Cursed  be  the  man  that  maketh  any 
graven  or  molten  image,  an  abomination  unto  the  Lord, 
the  work  of  the  hands  of  the  craftsman,  and  putteth  it 
in  a  secret  place.  And  all  the  people  shall  answer  and 
say,  Amen." 


THE  HEIDELBERG  CATECHISM.  297 

8.  Objection  has  been  brought  against  the  catechism, 
that  in  the  last  sentence  of  the  80th  Question  too  severe 
expressions  are  used.     In  the  Smalkald  Articles  (Part 

2,  Article  2)  Luther  speaks  of  the  "  mass  of  the 
papacy"  as  "  the  greatest  and  most  monstrous  abomina- 
tion" and  "  the  extreme  of  all  papal  idolatries." 
"Above  all  these  has  this  dragon's  tail,  the  mass,  pro- 
duced a  horde  of  pests  and  manifold  idolatries."  (For 
the  understanding  of  "  dragon's  tail,"  refer  to  Rev.  12  : 

3,  4,  and  20  :  2.)  "  Therefore  we  are  and  shall  forever 
remain  separate  and  opposed  to  each  other.  They 
know  well  that  where  the  mass  is  dropped,  the  papacy 
falls ;  and  before  they  will  allow  that,  they  will  kill  us 
all  wherever  it  is  possible."  (This  was  apropos  not 
only  to  those 'times.)  What  Luther  says  here  in  the 
Smalkald  Articles,  a  confession  of  the  Lutheran  Church, 
in  reference  to  the  mass,  is  in  substance  the  same  as 
the  statements  in  the  Heidelberg  Catechism,  but  the 
expressions  are  unquestionably  much  stronger  than  they 
are  in  the  latter. 

duestion  81. 

For  ivhom  is  the  Lord's  Siqjper  instituted  ? 

For  those  who  are  truly  sorrowful  for  their  sins,  and  yet  trust 
that  these  are  forgiven  them  for  the  sake  of  Christ ;  and  that  their 
remaining  infirmities  are  covered  by  his  passion  and  death  ;  and  who 
also  earnestly  desire  to  have  their  faith  more  and  more  strengthened, 
and  their  lives  more  holy  ;  but  hypocrites,  and  such  as  turn  not  to 
God  with  sincere  hearts,  eat  and  drink  judgment  to  themselves. 

Questions  81  and  82  belong  together  to  the  extent 
to  which  the  first  requires  self-examination  and  the 
second  Church  discipline  as  a  preparation  for  the  cele- 
bration of  the  Lord's  Supper. 

I.  Worthy  Communicants. 
1.  Because  the  Lord's  Supper  is  no  mere  external 
eating  and  drinking,  there  belongs  to  a  worthy  partici- 
pation of  the  same  an  inner  preparation. 
26 


298  THE  HEIDELBERG  CATECHISM. 

2.  The  worthiness  of  the  communicants  does  not  con- 
sist in  their  own  merits,  but  in  the  right  condition  of 
the  inward  man.  1  Cor.  11  :  28,  "  But  let  a  man 
examine  himself,  and  so  let  him  eat  of  that  bread,  and 
drink  of  that  cup."  This  means  :  Let  him  search  his 
own  heart  and  conscience,  whether  he  is  sorry  for  his 
sins,  whether  he  believes  on  Christ,  and  whether  he 
earnestly  purposes  to  reform  his  life.  1  Cor.  11  :  26, 
"  For  as  often  as  ye  eat  this  bread,  and  drink  this  cup, 
ye  do  show  the  Lord's  death  till  he  come."  This 
means :  You  are  thereby  to  be  reminded  that  Christ, 
on  account  of  your  sins,  suffered  death,  and,  therefore, 
ye  are  to  hate  sin ;  and  that  by  His  death  He  has  paid 
for  your  sins,  and  that  by  the  power  of  His  death  your 
old  man  is  to  be  mortified. 

3.  The  first  thing  necessary  is  that  they  be  "  truly 
sorrowful  for  their  sins."  This  takes  place  when  in 
childlike  fear  they  learn  to  recognize  not  only  their 
sins,  while  meditating  upon  the  sum  of  the  divine  law 
(compare  Question  4),  but  also  their  condemnation 
while  reflecting  upon  the  curse  of  the  law  (compare 
Questions  10  and  11).  Ps.  51 :  17. 

4.  The  second  thing  necessary  is  that  in  connection 
with  this  acknowledgment  of  their  sins  they  "  yet  trust 
that  these  are  forgiven  them  for  the  sake  of  Christ ;  and 
that  their  remaining  infirmities  are  covered  by  His 
passion  and  death."  Their  sins  consist  in  the  trans- 
gressions and  neglects  of  the  divine  commandments. 
The  remaining  infirmity  is  our  inability  to  do  the  good, 
which  fills  us  with  pain.  1  John  1 :  7,  2  Cor.  13 :  5. 

5.  The  third  thing  necessary  is  that  they  "  also  ear- 
nestly desire  to  have  a)  their  faith  more  and  more 
strengthened  and  b)  their  lives  more  holy." 

a)  Upon  a  sincere  and  strict  self-examination,  our 
faith,  i.  e.,  our  trust  in  the  merits  of  Christ,  is  always 
found    to   be  weak.      It   is   strengthened    by    diligent 


THE  HEIDELBERG  CATECHISM.  299 

prayer  to  God  for  the  Holy  Ghost,  and  by  the  use  of 
the  means  through  which  God  produces  and  confirms 
faith,  viz.,  by  hearing,  reading  and  meditating  upon 
the  divine  word  and  by  the  use  of  the  holy  supper 
(compare  Question  65).   Luke  17:  5. 

b)  The  forgiveness  of  sins  assured  to  us  in  the  holy 
supper  is  to  incite  us  more  and  more  to  renounce  and 
resist  sin,  by  making  our  lives,  i.  e.,  our  conduct,  holy. 
2  Tim.  2:19. 

II.   Unworthy  Communicants. 

1.  The  impenitent  are  those  who  do  not  heartily 
wish  to  repent  and  be  converted.  Rom.  2  :  5. 

2.  Hypocrites  are  those  who  have  only  the  appear- 
ance of  being  converted,  and  thereby  deceive  them- 
selves and  others,  as  well  as  those  who  sometimes  wish 
to  side  with  Christ  and  at  other  times  with  the  world. 
1  Cor.  10:  21. 

3.  The  Apostle  Paul,  1  Cor.  11,  rebukes  especially 
uncharitableness,  by  which  the  Church  makes  itself 
guilty  of  an  unworthy  communion  of  the  holy  supper, 
and  which  manifests  itself  in  discord,  in  selfishness  and 
in  the  despising  of  others.  1  Cor.  11  :  16-22. 

4.  The  unworthy  eating  of  the  Lord's  Supper  is  fol- 
lowed by  a  judgment  of  God.  1  Cor.  11  :  29  :  "He 
that  eateth  and  drinketh  unworthily,  eateth  and 
drinketh  damnation  to  himself  (a  judgment  or  sentence 
of  God),  because  he  does  not  discern  the  Lord's  body 
(because  he  treats  slightingly,  like  ordinary  bread,  the 
consecrated  bread  which  is  offered  to  him  as  a  divine 
token  and  seal  of  the  crucified  body  of  Christ,  and, 
therefore,  called  by  Paul  the  body  of  Christ).  But  by 
judgment  is,  however,  not  to  be  understood  eternal  dam- 
nation, as  is  to  be  seen  from  the  following :  v.  30-32, 
"  For  this  cause  (on  account  of  the  unworthy  eating 
occurring  in  the  congregation)  many  are  weak  and 
sickly  among  you,  and  many  sleep.     For  if  we  would 


300  THE  HEIDELBERG  CATECHISM. 

judge  ourselves  (in  self-examination),  we  should  not  be 
judged.  But  when  we  are  judged,  we  are  chastened  of 
the  Lord,  that  we  should  not  be  condemned  with  the 
world,  but  might  yet  be  brought  to  sincere  repentance 
'  of  heart. 

5.  As  a  guide  to  self-examination,  preparatory  ser- 
vices are  held  in  the  Reformed  Church,  a  divine  ser- 
vice preceding  the  communion,  generally  on  the  day 
before.  Yet  it  is  well  to  take  into  consideration 
preparation  several  days  before,  and  also  after  the  com- 
munion especially  to  thankfully  remember  the  same.* 
The  preparatory  service  as  a  Church  regulation  appears 
already  in  the  first  edition  of  the  Palatinate  Directory 
of  Worship  (1563). 

6.  In  the  celebration  of  the  holy  supper  we  are  to 
appear 

a)  With  outward  propriety,  in  that,  as  is  becoming 
in  divine  service,  we  avoid  negligence  as  well  as 
extravagance  in  dress,  and  during  the  celebration  do 
not  allow  ourselves  to  be  distracted ; 

b)  With  inner  devoutness,  in  that  we  fix  our  hearts 
wholly  upon  the  Lord  Jesus  and  reflect  upon  the 
exalted  blessings  which  are  secured  by  Him,  and  which 
are  confirmed  and  sealed  unto  us  at  His  table.  Let  it 
be  insisted  on  that,  according  to  the  old  custom  of  our 
E-eformed  Church,  the  communicants  appear  in  simple 
black,  or  at  least  in  dark  clothing,  and  that  bright  gar- 
ments be  avoided.  It  was  always  touching  and  edify- 
ing to  me  when  in  the  early  Reformed  country  congre- 
gations of  my  Palatinate  home  the  women  came  to  the 
Lord's  table  dressed  in  black  and  wearing  a  plain  white 
hood,  and  the  men  in  dark  clothing,  wearing  a  long, 
single-breasted  coat,  with  a  staff  under  the  left  arm  and 

*  Bee  the  meditations  and  prayers  in  my  hand-book  for  commu- 
nicants, "  The  Communion  Table.  A  Hand-Book  for  the  Children 
of  God."     Bielefeld  and  Leipzig,  Belhagen  and  Klasing,  1868. 


THE  HEIDELBERG  CATECHISM.  301 

the  hymn  book  in  the  hand.  It  reminded  me  of  the 
first  Passover  which  Israel  ate,  Ex.  12 :  11,  prepared 
to  be  eaten  as  "  in  haste." 

Question  82. 

Are  they  also  to  he  admitted  to  this  supper,  who,  by  confession  and 
life,  declare  themselves  infidels  and  ungodly  f 

No ;  for  by  this  the  covenant  of  God  would  be  profaned,  and  his 
wrath  kindted  against  the  whole  congregation  ;  therefore  it  is  the 
duty  of  the  Christian  Church,  according  to  the  appointment  of 
Christ  and  his  apostles,  to  exclude  such  persons  by  the  keys  of  the 
kingdom  of  heaven,  until  they  show  amendment  of  life. 

1.  In  view  of  the  idea  of  self-discipline  being  associ- 
ated with  self-examination,  hypocrites  and  unbelievers, 
whose  true  character  cannot  be  discerned,  are  to  be 
warned  to  absent  themselves  from  the  holy  supper. 
On  the  contrary,  by  the  discipline  of  the  Church  those 
members  of  the  congregation  who  show  themselves  to 
be  skeptical  in  their  faith  and  ungodly  in  their  lives, 
are  to  be  excluded  from  the  communion  in  a  regular 
way  by  Church  discipline. 

2.  These  are  excluded,  in  that  they  are  forbidden  to 
participate  in  the  Lord's  Supper  ;  and  if  they  still  j)er- 
sist,  they  are  not  allowed  to  do  so.  1  Cor.  5 :  11. 
Matt.  7  :  6,  "  Give  not  that  which  is  holy  unto  the 
dogs,  neither  cast  ye  your  pearls  before  swine,  lest  they 
trample  them  under  their  feet,  and  turn  again  and  rend 
you."  "  That  which  is  holy"  and  "  the  pearls"  are 
God's  holy  word  of  grace  and  the  holy  sacraments 
entrusted  to  the  Church  ;  the  impure  and  malicious  are 
compared  to  dogs  and  swine,  which,  according  to  the 
law,  were  impure  animals. 

3.  By  the  exclusion  of  unbelievers  and  the  wicked, 
two  evils  are  to  be  averted. 

a)  That  the  covenant  of  God  may  not  be  profaned. 
The  covenant  of  God  relates  not  only  to  the  individual, 


302  THE  HEIDELBERG  CATECHISM. 

but  also  to  the  congregation  as  a  whole,  and  the  Lord's 
Supper  is  the  covenant  meal.  Ps.  50  :   16. 

b)  That  His  wrath  may  not  be  kindled  against  the 
whole  congregation,  when  it  tolerates  laxity  of  disci- 
pline in  faith  and  practice.  1  Cor.  11  :  30,  "For  this 
cause  many  are  weak  and  sickly  among  you,  and  many 
sleep."  Weak  and  sickly  may  be  understood  either 
bodily  or  spiritually,  or  in  both  senses.  "  To  sleep"  in 
the  former  sense  is  equivalent  to  being  dead,  in  the  lat- 
ter without  living  faith.     Compare  1  Cor.  10 :  1-5. 

4.  Exclusion  is  based  upon  the  "  regulation  of  Christ 
and  His  Apostles." 

a)  The  regulation  of  Christ.  Matt.  18  :  15-17. 

b)  The  regulation  of  the  Apostles.  Tit.  8 :  10, 
2  Thess.  3 :  6,  14,  15. 

5.  Exclusion  from  the  supper  is  only  for  a  time,  i.  e., 
until  the  excluded  one  gives  evidence  of  a  better  life. 
2  Cor.  2:6. 

6.  Exclusion  takes  place  only  through  the  appointed 
officers  of  the  Church.  Matt.  16  :  19. 


OF  THE  POWER  OF  THE  KEYS. 
Question  83. 

What  are  the  keys  of  the  kingdom  of  heaven  f 

The  preaching  of  the  holy  gospel,  and  Christian  discipline,  or  the 
excommunication  out  of  the  Christian  Church ;  by  these  two,  the 
kingdom  of  heaven  is  opened  to  believers,  and  shut  against  unbe- 
lievers. 

1.  Christian  discipline  is  not  to  be  limited  to  the 
communion  only,  but  extends  further,  and  is  exercised 
by  the  preaching  of  the  Gospel  and  by  the  exclusion 
from  the  communion  of  the  Church,  either  for  a  time 
or  permanently  (the  lesser  or  the  greater  ban). 

2.  "  The  office  of  the  keys."  This  designation  is 
figurative,  and  is  based  upon  the  practice  in  connection 


THE  HEIDELBERG  CATECHISM.  303 

with  the  installation  of  earthly  stewards  or  administra- 
tors who  are  entrusted  with  keys  as  a  sign  of  the 
authority  with  which  they  are  invested.  The  office  of 
"  the  keys"  in  the  Church  rests  upon  the  commission 
and  authority  which  Christ  gave  first  to  Peter  (Matt. 
16  :  19),  and  in  like  manner  to  all  the  Apostles  (Matt. 
18  :  18,  John  20  :  23),  and  thereby  also  to  their  suc- 
cessors in  the  office,  in  the  government  of  the  Church 
and  congregation.  Matt.  16  :  19  ;  18  :  18,  John  20 : 
22,  23. 

3.  The  means  of  Church  discipline  can  be  only  of  a 
spiritual,  and  not  of  a  civil  character.   2  Cor.  10  :  4-6. 

Question  84. 

Hoiv  is  the  kingdom  of  heaven  opened  and  shut  hy  the  jjreaching  of 
the  holy  gospel  f 

Thus :  when,  according  to  the  command  of  Christ,  it  is  declared 
and  publicly  testified  to  all  and  every  believer,  that  whenever  they 
receive  the  promise  of  the  gospel  by  a  true  faith,  all  their  sins  are 
really  forgiven  them  of  God,  for  the  sake  of  Christ's  merits  ;  and,  on 
the  contrary,  when  it  is  declared  and  testified  to  all  unbelievers,  and 
such  as  do  not  sincerely  repent,  that  they  stand  exposed  to  the  wrath 
of  God  and  eternal  condemnation,  so  long  as  they  are  unconverted  ; 
according  to  which  testimony  of  the  gospel  God  will  judge  them, 
both  in  this  and  the  life  to  come. 

I.  The  Opening  of  the  Kingdom  of  Heaven  Through  Preaching. 

The  kingdom  of  heaven  is  opened  and  closed,  not  by 
the  preaching  of  the  law,  but  by  the  preaching  of  the 
Gospel,  the  proclamation  of  redemption  through  Jesus 
Christ  and  an  invitation  believingly  to  accept  the  same. 
"  To  all  and  every  believer,"  i.  e.,  not  merely  all  in 
general  ("to  all"),  but  every  individual  ("every") 
believer  is  assured  of  the  forgiveness  of  sins  upon  the 
basis  of  the  merits  of  Christ  as  certainly  as  if  he  heard 
the  statement  from  the  very  mouth  of  God.  Ezek.  33  : 
11,  John  6  :  37,  Luke  10  :  16. 


304  THE  HEIDELBERG  CATECHISM. 

n.  The  Closing  of  the  Kingdom  of  Heaven  Through  Preaching. 

Upon  those  who  do  not  believe  the  Gospel  when  it 
is  preached  to  them,  eternal  damnation  will  be  visited 
as  certainly  as  if  they  heard  the  very  voice  of  God  in 
the  sermon.  The  announcement  of  the  judgment  of 
God  in  the  sermon  is  to  serve  the  purpose  of  securing 
their  repentance  and  escape  from  the  wrath  of  God. 
John  8  :  24,  Matt.  3  :  7,  8. 

TIL  The  Conflrmation  of  the  Gospel. 

The  great  day  will  make  it  clear  that  the  opening 
and  closing  of  the  kingdom  of  heaven  through  the 
preaching  of  the  Gospel  is  effectual  not  only  for  this 
life,  but  also  for  eternity.  Rom.  2  :  16,  Matt.  18  :  18. 

Question  85. 

How  is  the  kingdom  of  heaven  shut  and  opened  by  Christian  disci- 
pline f 

Thus  :  when,  according  to  the  command  of  Christ,  those  who, 
under  the  name  of  Christians,  maintain  doctrines  or  practices  incon- 
sistent therewith,  will  not,  after  having  been  often  brotherly  admon- 
ished, renounce  their  errors  and  wicked  course  of  life,  are  complained 
of  to  the  Church,  or  to  those  who  are  thereunto  appointed  by  the 
Church  ;  and  if  they  despise  their  admonition,  are,  by  them,  forbid 
the  use  of  the  sacraments  ;  whereby  they  are  excluded  from  the 
Christian  Church,  and  by  God  himself  from  the  kingdom  of  Christ ; 
and  when  they  promise  and  show  real  amendment,  are  again  received 
as  members  of  Christ  and  his  Church. 

1.  "  Christian  discipline"  is  elsewhere  spoken  of  also 
as  Church  discipline.  The  name  already  indicates 
that  it  was  not  intended  as  an  opportunity  for  the 
exhibition  of  the  authority  of  the  Church,  but  is 
intended  as  a  last  resort  to  bring  to  repentance  by 
means  of  exclusion  erring  members  of  the  Church  who 
are  no  longer  benefited  by  the  Word,  and  thus  it  serves 
the  purpose  of  spiritual  discipline. 

2.  The  Reformed  Church  lays  great  stress  upon  the 
administration  of  Church  discipline,  and  the  prosper- 


THE  HEIDELBERG  CATECHISM.  305 

ous  condition  of  her  congregations  in  earlier  times  is 
largely  to  be  attributed  to  this  fact.  She  reckons  among 
the  marks  of  the  true  Church  not  only  that  God's  Word 
is  purely  preached  and  that  the  sacraments  are  admin- 
istered in  accordance  with  their  institution,  but  also 
that  a  godly  life  is  insisted  upon,  to  the  preservation 
and  furtherance  of  which  Christian  discipline  contrib- 
utes. (Catechumens  ought  to  be  reminded  that  with 
their  admission  to  the  holy  supper  they  take  upon 
themselves  the  obligation  to  submit  to  Christian  disci- 
pline.) 

3.  Those  "  appointed  by  the  Church"  for  the  admin- 
istration of  discipline  are  the  minister  and  elders  of  the 
congregation. 

4.  Where,  after  a  long  neglect,  Church  discipline  is 
again  to  be  restored,  it  is  necessary  to  act  prudently, 
and  what  the  condition  of  each  particular  congregation 
will  warrant  is  to  be  considered  no  less  than  that  every- 
thing is  to  tend  to  the  edification  and  improvement  of 
the  same,"  as  the  Church  Directory  of  Lippe  of  1684 
advises,  notwithstanding  its  provision  for  the  strictest 
Reformed  Church  discipline,  ever,  to  the  point  of  public 
repentance  before  the  congregation.  In  this  connec- 
tion the  directions  of  Christ  recorded  in  Luke  14  : 
28-30  should  be  earnestly  considered. 

5.  Calvin.  "  If  no  society,  not  even  a  house  with 
ever  so  small  a  family,  can  be  kept  in  good  order  with- 
out discipline,  so  much  the  more  is  discipline  necessary 
in  the  Church,  whose  condition  is  to  be  regulated  in 
the  best  possible  way.  As  the  saving  doctrine  of  Christ 
is  the  soul  of  the  Church,  so  Church  discipline  repre- 
sents the  nerves  and  sinews  of  the  same.  By  these 
the  members  of  the  body,  each  in  its  place,  are  con- 
nected and  brought  into  accord  with  each  other.  Who- 
ever, therefore,  desires  that  Church  discipline  be  abol- 
ished, or  hinders  its  restoration,  whether  he  do  it  con- 


306  THE  HEIDELBERG  CATECHISM. 

sciously  or  unwittingly,  follows  the  surest  path  to  bring 
about  the  complete  dissolution  of  the  Church.  For 
what  will  be  the  result,  if  every  one  does  as  he  pleases  ? 
This  would  certainly  be  the  outcome  if  the  preaching 
of  the  Gospel  were  not  supplemented  by  personal 
admonition  and  punishment,  and  by  the  use  of  other 
means  which  aid  the  preaching  and  render  it  effective. 
Church  discipline  is,  therefore,  as  it  were,  a  check  to 
curb  and  restrain  those  who  would  oppose  the  doctrine 
of  Christ,  or  a  goad  to  urge  on  those  who  lack  earnest- 
ness of  purpose ;  in  other  instances  a  fatherly  rod,  by 
which,  after  the  manner  of  the  Spirit  of  Christ,  those 
who  have  grossly  sinned  are  kindly  chastised.  When 
we  see  in  the  Church  the  beginnings  of  threatened 
insubordination,  the  very  exigency  of  the  situation 
demands  a  remedy,  because  in  the  face  of  this  evil  no 
progress  can  be  made  in  the  Church.  And  the  only 
remedy  is  that  which  was  ordained  by  Christ  Himself, 
and  which  has  been  continually  practiced  by  His  peo- 
ple, viz.,  Church  discipline. 

6.  According  to  Calvin  there  are  three  grades  or 
degrees  of  Church  discipline  indicated  in  Question  85, 
which  are  to  be  applied  in  their  order,  but  in  serious 
cases  the  higher  without  delay  :  1.  Brotherly  admoni- 
tion ;  2.  Admonition  by  those  who  are  ordained  for 
this  purpose,  the  presbytery  ;  3.  Exclusion  from  the 
Lord's  Supper. 

7.  The  purpose  of  Church  disci^^line  is,  according  to 
Calvin,  three-fold :  1.  That  the  name  of  God  and  His 
Church  may  not  be  disgraced  by  the  toleration  of  dis- 
orderly and  scandalous  conduct ;  2.  To  deter  others, 
since  a  little  leaven  leaveneth  the  whole  lump ;  3.  For 
the  improvement  of  the  sinner  in  accordance  with  1  Cor. 
5 :  3-5,  where  the  Aj^ostle  delivers  the  fornicator 
unto  Satan  for  the  destruction  of  the  flesh,  that  the 
sjDirit  may  be  saved  in  the  day  of  the  Lord  Jesus. 


THE  HEIDELBERG  CATECHISM.  307 

8.  To  this  discipline  of  the  Church,  says  Calvin^ 
there  are  no  exceptions,  so  that  even  princes,  as  well  as 
their  humblest  subjects,  must  submit  themselves  to  it. 
For  it  is  exercised  at  the  command  of  Christ,  to  whom 
the  sceptres  and  crowns  of  kings  must  bow. 

Examples  of  Church  discij^line  of  those  in  high  sta- 
tion : 

1.  When  the  Roman  Emperor  Theodosius  the  Great, 
who  had  ordered  that  7,000  of  the  inhabitants  of  Thes- 
salonica,  most  of  them  innocent,  be  massacred  in  pun- 
ishment for  revolt,  wished  soon  thereafter  to  attend  a 
religious  service  in  Milan,  Bishop  Ambrose  forbade 
him  to  enter  the  Church,  upbraiding  him  at  the  same 
time  with  his  sins.  Theodosius  thereupon  laid  aside 
all  tokens  of  his  regal  dignity,  confessed  in  the  Church 
before  the  congregation  his  sin  and  begged  with  tears 
for  forgiveness. 

2.  One  of  the  most  prominent  men  in  Geneva  and 
leader  of  the  libertines,  Berthelier,  had  been  excluded 
from  the  communion  by  the  consistory  on  account 
of  his  impious  addresses  and  scandalous  life.  Upon 
his  complaint  the  magistrate,  the  highest  authority 
in  the 'State,  declared  this  judgment  void.  Relying 
upon  this  decision,  Berthelier  and  his  confederates 
again  presented  themselves  at  the  autumn  communion 
(1553).  But  Calvin  remained  firm  and  closed  the  ser- 
mon preceding  the  communion  with  the  words :  "As 
far  as  I  am  concerned,  ye  know  well  that  God  has  given 
me  firm  courage,  after  having  implored  the  help  of  His 
grace ;  and  as  long  as  I  am  here  I  shall  stand  firm, 
however  matters  may  turn  out.  There  is  no  other  rule 
for  my  conduct  but  that  of  my  Master,  and  what  He 
has  prescribed  to  me  is  clear  and  certain  to  my  mind. 
Chrysostom  already  taught  that  we  should  rather  die 
than  offer  the  holy  emblems  to  those  who  have  been 
declared  unworthy   of  communion  with  the   body  of 


308  THE  HEIDELBERG  CATECHISM. 

Christ.  Therefore  if  any  should  presume  to  approach 
this  table  who  have  been  forbidden  so  to  do  by  the 
consistory,  I  hereby  declare  in  advance,  though  it  be 
at  the  risk  of  my  life,  that  I  will  do  what  I  must  and 
what  I  have  been  commanded  to  do."  Thereupon  none 
of  those  excluded  attemj^ted  to  commune,  but  they  all 
left  the  Church. 

Calvin's  positive  stand  with  reference  to  excommuni- 
cation, which  was  the  chief  occasion  of  conflict  in 
Geneva,  and  for  a  long  time  stirred  the  city  to  its 
depths,  is  indicated  by  his  private  and  public  utter- 
ances at  the  time.  He  writes  to  a  friend  :  "  It  is  true, 
there  is  considerable  grumbling  and  dissatisfaction, 
especially  among  the  youth,  and  here  and  there  the 
poison  which  gathers  in  their  hearts  breaks  out  openly 
against  us.  But  it  all  ends  only  in  smoke.  They  have 
found  more  courage  and  determination  in  us  (his  col- 
leagues and  fellow  presbyters)  than  they  expected,  and 
all  their  threatenings  amount  to  no  more  than  the  vapor- 
ings  of  the  proud  Moabites,  of  which  no  one  is  afraid. 
Should  matters  even  become  worse,  I  shall  not  be  aston- 
ished. Vastly  worse  rebellions  were  raised  against 
Moses  and  the  prophets,  although  they  were  the 
appointed  rulers  over  God's  people,  and  such  trials  are 
wholesome  for  us.  Only  pray  to  the  Lord  for  us,  that 
His  grace  may  not  depart  from  us,  and  that  through 
His  strength  we  may  esteem  obedience  to  Him  better 
than  life  itself.  O  how  much  more  must  we  be  afraid 
to  offend  Him  than  to  excite  the  rage  of  the  wicked, 
and  even  though  I  at  times  fear  that  the  courage  of  the 
weak  and  unfortified  might  fail  by  reason  of  their  con- 
tinual attacks,  yet,  on  the  other  hand,  I  have  the  cheer- 
ful confidence  that  the  Lord  will  calm  the  storms  before 
that  comes  to  pass.  Hitherto,  at  least.  He  has  given 
us  the  disposition  to  resist  the  evil,  and  has  granted  to 
those  who   stand    by    us   steadfastness   of  purpose    to 


THE  HEIDELBERG  CATECHISM.  309 

endure  with  us.  Only  one  thing  is  needful,  that  the 
good  Lord  continue  to  protect  and  direct  His  work." 
In  a  sermon  he  exclaims,  in  the  presence  of  his  con- 
gregated enemies  :  "  If  I  followed  my  inclination,  I 
would  pray  to  God  to  take  me  away  from  this  world. 
I  should  not  wish  to  live  three  days  in  the  confusion 
which  reigns  here.  And  yet  we  would  boast  that  we 
have  established  a  Reformation  !  Not  servants  of  God, 
but  the  blind  might  be  our  judges  ;  for  with  their 
hands  they  could  grasp  our  (those  of  Geneva)  worth- 
lessness.  And  why  should  I  give  way  to  considera- 
tions of  self?  I  and  all  of  us  will  not  cease  to  do  our 
duty  in  cleansing  the  home  and  the  Church  of  every- 
thing that  hinders  the  progress  of  the  grace  of  God 
among  us." 

3.  During  a  campaign  of  the  Huguenot  war  of 
1586-1589,  King  Henry  of  Navarre  (later  Henry  IV. 
of  France)  betrayed  a  daughter  of  honorable  Reformed 
parents  of  the  city  of  Rochelle.  Soon  thereafter  (Oct. 
20,  1587)  a  battle  was  fought  at  Coutras.  When  the 
battle  was  to  begin,  and  the  king,  as  it  was  customary  in 
the  Huguenot  army,  was  about  to  kneel  down  with  his 
people  for  prayer,  the  chaplain,  pastor  Chandieu,  who 
accompanied  the  troops,  approached  him  and  demanded 
that  the  king  first  publicly  acknowledge  his  sin  in  the 
presence  of  his  army,  to  whom  his  offence  was  known. 
Henry  obeyed  in  tears.  To  escape  the  strict  discipline 
of  the  Reformed  Church  and  to  rid  himself  of  the  cen- 
sors, who  had  become  so  disagreeable  to  his  carnal 
mind — it  was  these  which  no  doubt  contributed  their 
share  to  make  it  easy  for  him  afterwards  to  apostatize 
from  the  cause  of  the  Gospel. 


510  THE  HEIDELBERG  CATECHISM. 

ON  THE  DOCTRINE  OF  TJIE  SACRAMENTS. 

Before  the  two  tendencies  in  the  Church  of  the 
Reformation,  formally  separated  into  a  Lutheran  and  a 
Reformed  Church  by  the  adoption  of  the  Formula  of 
Concord  on  the  part  of  the  Lutherans,  the  Reformed 
made  repeated  efforts  to  come  to  an  agreement  with  the 
other  party.  These  attempts  had  reference  mainly  to 
the  doctrine  of  the  Lord's  Supper,  in  regard  to  which 
there  was  the  greatest  difference  ;  for  as  to  the  doctrine 
of  predestination  they  agreed  up  to  that  time.  The 
Elector  Frederick  the  Pious  labored  unremittingly  to 
bring  about  an  agreement  among  his  co-electors,  and 
the  authors  of  the  Heidelberg  Catechism  followed  the 
same  course  among  theologians,  governments  and  con- 
gregations in  the  German  empire,  even  while  they  were 
compelled  to  defend  themselves  against  attacks  from 
the  other  side.  Such  an  attempt  at  agreement  we  have 
in  Olevianus's  "  Proposal  how  Doctor  Luther's  doctrine 
of  the  holy  sacraments,  as  contained  in  his  smaller 
catechism,  may  be  brought,  agreeably  to  God's  Word, 
into  harmony  with  that  of  the  Reformed  Church." 

In  the  short  preface  which  he  addressed  "  to  the 
Christian  governments  and  congregations  of  the  Ger- 
man nation,"  he  directs  attention  to  the  ftict  that  the 
persecutions,  arising  on  every  hand  against  the  Gospel, 
appealed  to  them  to  come  to  an  agreement,  and  he  con- 
cludes by  saying :  "As  for  the  rest,  I  acknowledge 
hereby  boldly  that  I  do  not  think  of  Doctor  Luther 
otherwise  than  as  a  great  servant  of  God,  whom  I  also 
heartily  love,  and  of  whom  I  shall  speak  only  with 
respect.  Neither  do  I  doubt  that  if  the  good,  honest 
man  were  still  living  and  were  to  see  this  meditation, 
he  would  be  satisfied  with  it  as  in  agreement  with  the 
Scriptures.  He  would  also  not  take  it  amiss  that  we 
•do  that  which  in  the  preface  to  iiis   books  he    himself 


THE  HEIDELBERG  CATECHISM.  311 

asked  in  the  following  words :  'Above  all  I  pray  the 
Christian  reader,  and  pray  for  the  sake  of  the  Lord 
Jesus  Christ,  that  he  read  these  my  books  with  con- 
sideration and  with  jugdment,  yea  even  with  much 
compassion  and  sympathy,  and  remembering  that  I  for- 
merly was  a  monk,'  etc.  These  are  Dr.  Luther's 
blessed  words.  And  now  since  God  has  graciously 
granted  that  in  the  school  of  suffering  the  persecuted 
Christians  should  be  favored  with  further  light,  who 
would  wantonly  quench  such  light  and  force  them  not 
to  acknowledge  the  same,  since  all  gifts  indeed  are 
imparted  to  us  for  this  very  purpose,  that  without 
injury  to  anybody  they  may  produce  fruit  to  the  honor 
of  God  and  the  edification  of  the  Church.  Faithfully 
recommending  you  all  hereby  to  the  same  omnipotent 
God  and  Father." 

PART     THIRD. 


OF  THANKFULNESS. 

The  86th  Question,  and  with  it  the  third  part  of  the 
catechism,  which  treats  of  "  thankfulness,"  points  back 
to  the  first  part,  which  treats  of  our  misery,  and  to  the 
second  part,  which  treats  of  our  deliverance  ("  freely 
given  by  God,  merely  of  grace,  only  for  the  sake  of 
Christ's  merits"),  and  in  the  next  place  is  connected 
with  the  section  on  justification  by  faith  alone  (Ques. 
59-64),  in  order  to  show  (in  the  third  part)  how  must 
be  constituted  the  life  of  fiiith  as  the  fruit  of  justifica- 
tion and  sanctification,  as  well  as  the  manifestation  of 
thankfulness.  With  justification  sanctification  is  asso- 
ciated, for  he  that  is  justified  is  also  sanctified,  and  it 
would  not  be  in  accord  \7ith  the  conception  of  our  cate- 
chism to  say  that  the  third  part  treats  only  of  our 
sanctification ;  although  indeed  it  treats  of  our  walk  in 


312  THE  HEIDELBERG  CATECHISM. 

holiness,  i.  e.,  of  the  holy  life  of  believers,  of  the  life 
and  growth  of  those  sanctified  in  Christ.  Good  works 
are  the  effects,  consequences  and  marks  of  justification 
and  sanctification,  and  to  do  good  works  means  nothing 
else  than  to  live  according  to  the  holy  will  of  God  and 
in  His  communion.  Therefore  only  the  regenerate  can 
do  really  good  works,  and  such  are  not  difficult  for 
them  to  do,  because  they  have  the  power  of  the  Holy 
Ghost.  1  John  5 :  3,  Matt.  11 :  30.  They  are  to  do 
good  works,  not  to  merit  anything  by  them,  nor  to 
effect  thereby  for  themselves  their  sanctification,  but 
out  of  thankfulness. 

Ursinus.  "  True  Christian  thankfulness,  therefore, 
which  is  here  taught,  is  an  acknowledgment  and  pro- 
fession of  our  gracious  deliverance,  through  Christ, 
from  sin  and  death,  and  a  sincere  desire  to  avoid  sin, 
and  everyihing  that  might  offend  God,  and  to  conform 
the  life  according  to  His  will ;  to  desire,  expect  and 
receive  all  good  things  from  God  alone,  by  a  true  faith, 
and  to  render  thanks  for  the  benefits  received." 

Thankfulness  is  shown  :  1.  In  true  repentance  and 
a  godly  life  according  to  the  commands  of  God,  and 
2.  In  true  supplication  to  God  and  believing  prayer 
after  the  j^attern  of  the  Lord's  Prayer.  Therefore  the 
third  part  of  the  Catechism  is  divided  into  two  parts : 
1.  The  Law,  and  2.   Prayer. 

Question  86. 

Since  then  we  are  delivered  from  our  misery,  merely  of  grace  through 
Christ,  without  any  merit  of  ours,  why  must  toe  still  do  good  works  f 

Because  that  Christ  having  redeemed  and  delivered  us  by  his 
blood,  also  renews  us  by  his  Holy  Spirit,  after  his  own  image  ;  that 
so  we  may  testify,  by  the  whole  of  our  conduct,  our  gratitude  to 
God  for  his  blessings,  and  that  he  may  be  praised  by  us  ;  also,  that 
every  one  may  be  assured  in  himself  of  his  faith,  by  the  fruits 
thereof;  and  that  by  our  godly  conversation  others  may  be  gained 
to  Christ. 


THE  HEIDELBERG  CATECHISM.  313 

Why  we  Ought  to  do  Good  Works. 

1.  It  is  reasonable  on  account  of  the  benefits  we  have 
received. 

a)  For  Clirist,  by  means  of  our  justification  and 
renewal  (sanctification),  has  bestowed  upon  us  the  great- 
est benefits.  He  has  not  only  redeemed  us  from  our 
sins  by  His  blood,  thereby  taking  away  from  us  our 
misery,  but  by  the  Holy  Ghost  has  also  renewed  us  after 
His  own  image,  and  has  thus  granted  us  in  reality  the 
power  of  a  new  life.    1  Cor.  1  :  30,  2  Cor.  o  :  17. 

b)  The  purpose  of  our  justification  and  sanctification 
in  Christ  is  a  life  of  good  works.  Eph.  2  :  10,  Tit. 
2:  14. 

c)  Ursinus.  "The  benefits  of  justification  are  not 
given  to  us  without  the  benefits  of  renewal  (regenera- 
tion) :  1.  Because  Christ  purchased  for  us  both  the 
forgiveness  of  sins  and  the  indwelling  of  God  in  us 
through  the  Holy  Ghost.  But  the  Holy  Ghost  is 
never  inactive.  He  is  always  at  work,  transforming 
the  persons  in  whom  He  dwells  into  the  likeness  of 
God.  2.  Because  by  faith  our  hearts  are  cleansed. 
For  those  who  by  faith  have  received  the  merit  of 
Christ,  find  awakened  in  them  love  toward  God  and  a 
desire  to  show  their  gratitude  toward  Him.  3.  Because  ■ 
God  does  not  grant  the  benefits  of  justification  to  those 
who  do  not  show  themselves  thankful.  But  no  one 
shows  himself  thankful  who  has  not  received  the  favor 
of  renewal  (regeneration).  Neither  of  the  two  can  be 
separated  from  the  other." 

2.  We  owe  it  to  God.  For  by  His  benefits  He  has 
brought  us  under  obligation  to  thank  Him. 

a)  We  prove  ourselves  thankful  to  God  when  /'  the 
whole  of  our  conduct"  is  made  tributary  to  the  service 
of  God,  i.  e.,  all  that  we  are  and  have,  what  we  think, 
do  and  speak,  and  that  at  all  times.  Heb.  12  :  28,  Col. 
3:  17. 
27 


314  THE  HEIDELBERG  CATECHISM. 

b)  Everything  in  our  conduct  must  have  for  its  end 
the  glory  of  God,  and  thus  He  will  be  "  praised  by  us" 
through  our  good  works,  in  that  by  them  the  grace  and 
power  of  God  bestowed  upon  us  will  be  made  manifest 
to  others.  1  Cor.  6  :  20,  Matt.  5  :  16. 

3.  It  is  necessary  on  our  own  account.  For  by  our 
good  works  we  are  assured  in  ourselves  of  our  faith  by 
the  fruits  thereof.  We  are  assured  that  we  have  true 
faith,  for  that  is  not  a  mere  fancy,  a  faith  of  the  head 
and  lips,  which  manifests  itself  as  the  power  of  God  in 
good  works.  Good  works  must  proceed  from  true 
faith,  as  necessarily  as  good  fruit  must  come  from  a 
good,  healthy  tree.  As  such  a  tree  cannot  do  other- 
wise than  bring  forth  good  fruit,  so  true  faith  necessa- 
rily produces  good  works.  (This  does  not  imply  that 
those  who  are  born  again  do  not  still  commit  sin,  but 
it. does  teach  that  what  does  not  proceed  from  faith  is 
sin.  Rom.  14  :  33.)  Matt.  7  :  17,  18,  ''  Even  so  every 
good  tree  bringeth  forth  good  fruit.  ...  A  good 
tree  cannot  bring  forth  evil  fruit ;  neither  can  a  cor- 
rupt tree  bring  forth  good  fruit."  Whence  then  arise 
the  sins  of  the  reo-enerate  man  ?  He  is  in  this  life  like 
a  grafted  tree  ;  the  fruit  which  grows  upon  the  branches 
of  the  graft  is  good  fruit.  If,  however,  sprouts  shoot 
forth  from  the  old  stock  and  are  allowed  to  develop, 
they  will  bring  forth  bad  fruit,  wild  apples  or  wild 
pears.  James  2  :  17,  1  John  2 :  3,  4,  2  Peter  1 :  10. 

4.  It  is  helpful  to  the  salvation  of  our  fellow-man, 
"That  by  our  godly  conversation  others  may  be  gained 
to  Christ"  {i.  e.,  encouraged  to  believe  on  Christ  and 
thus  to  become  children  of  God).  This  is  the  demand 
of  love  toward  our  neighbor  and  of  duty  in  respect  to 
the  extension  of  the  kingdom  of  God.  Our  godly  con- 
versation is  to  have  a  beneficial  influence, 

a)  Upon  those  who  are  united  with  us  in  the  faith. 
Rom.  14  :  19. 


THE  HEIDELBERG  CATECHISM.  315 

b)  Upon  those  who  stand  in  any  relation  to  us,  but 
are  still  unbelieving.  1  Peter  3  :  1,  2. 

c)  Upon  those  who  are  yet  hostile  to  the  faith.  1 
Peter  2  :  12.  The  proverb  :  verba  docent,  exempla  tra- 
hunt,  mio;ht  in  this  connection  be  rendered  :  Words 
instruct,  example  converts. 

5.  Olevianus.  "  Good  works  do  not  make  us  either 
wholly  or  in  part  righteous  before  God.  But  this  end 
they  serve  that,  after  we  are  justified,  freely  of  grace, 
through  the  imputation  of  Christ's  righteousness,  we 
may  show  ourselves  thankful  to  God  the  Lord  by  good 
works,  so  that  God  may  be  praised  by  us,  whereunto 
we  were  created  in  the  beginning  and  are  again 
redeemed.  Luke  1  :  74,  "  That  we  being  delivered 
out  of  the  hand  of  our  enemies,  might  serve  him  with- 
out fear,  in  holiness  and  righteousness  before  him,  all 
the  days  of  our  life."  They  also  serve  this  good  end 
that  we  are  assured  by  works,  as  the  fruit  of  faith,  that 
we  do  not  have  a  false  but  a  true  faith.  In  the  third 
place,  that  through  the  influence  of  our  good  works 
others  may  be  won  to  Christ,  and  that  those  who  have 
already  been  won  to  Him  may  be  kept  from  falling 
away,  and  be  preserved  and  built  up  more  and  more  in 
Christ. 

6.  The  first  confession  of  Basle  (1535),  Article  9, 
says  :  "  We  receive  the  forgiveness  of  sins  through 
faith  in  Jesus  Christ,  the  crucified  one,  and  although 
such  faith  exercises  and  manifests  itself  unremittingly 
through  works  of  love  and  is  confirmed  by  them,  yet 
we  do  not  ascribe  the  righteousness  and  the  satisfaction 
for  our  sins  to  the  works  which  are  the  fruits  of  our 
faith,  but  only  to  true  trust  and  faith  in  the  shed 
blood  of  the  Lamb  of  God.  For  we  freely  confess  that 
in  Christ,  who  is  our  righteousness,  holiness,  redemp- 
tion, way,  truth,  wisdom  and  life,  all  things  are  a  free 
gift.     Therefore  the  works  of  believers  are   not   per- 


316  THE  HEIDELBERG  CATECHISM. 

formed  as  a  satisfaction  for  their  sins,  but  only  that  by 
them  believers  may  in  some  degree  show  themselves 
thankful  to  God  the  Lord  for  the  great  benefit  which 
is  conferred  on  them  in  Christ." 

Question  87. 

Cannot  they  then  be  saved,  loho,  continuing  in  their  ivicked  and 
ungrateful  lives,  are  not  converted  to  God  f 

By  no  means ;  for  the  holy  scripture  declares  that  no  unchaste 
person,  idolater,  adulterer,  thief,  covetous  man,  drunkard,  slanderer, 
robber,  or  any  such  like,  shall  i'herit  the  kingdom  of  God. 

1.  As  good  works,  i.  e,,  a  godly  life,  are  fruits  of 
regeneration,  proofs  of  thankfulness,  and  marks  of  true 
faith,  so  wicked  works,  i.  e.,  an  ungodly  life,  are  fruits 
of  the  flesh,  proofs  of  unthankfulness  and  marks  of 
unbelief.  Matt.  7:16. 

2.  Of  open  sins  and  infamous  conduct  only  a  few 
kinds  are  mentioned.  Unchaste  persons  are  such  as 
violate  the  law  of  modesty  by  unclean  words  or  deeds. 
Idolatrous  persons  are  those  who  love  anything  else 
more  than  God,  e.  g.,  money  and  possessions,  or  eating 
and  drinking  ("  whose  belly  is  their  God,  whose  end  is 
condemnation,"  Phil.  3:  19).  Adulterers  are  those 
who  are  not  true  to  their  marriage  vows.  Thieves  are 
such  as  secretly  gain  possession  of  the  property  of  oth- 
ers. Covetous  persons  are  those  whose  thoughts  and 
efforts  are  entirely  bent,  upon  the  accumulation  and 
retention  of  earthly  possessions.  (In  Col.  3  :  5,  covet- 
ousness  is  called  idolatry,  for  the  covetous  man  makes 
mammon  his  God.)  Drunkards  are  those  who  are 
addicted  to  the  excessive  use  of  spirituous  liquors,  of 
which  the  most  dangerous  and  ruinous  is  whiskey ! 
Slanderers  are  those  who  dishonor  God  by  the  blasphe- 
mous use  of  His  name,  and  men  by  abuse  and  calumny. 
Robbers  are  those  who  violently  appropriate  the  prop- 
erty of  others.  "  Or  any  such  like,"  as  for  example 
murderers,  to  which  class   not  only   belong  those   who 


THE  HEIDELBERG  CATECHISM.  317 

seriously  wound  other  persons  or  kill  them,  but  also- 
such  as  live  in  hatred  and  slay  with  the  tongue.   1  John 

3  :  15,  1  Cor.  6 :  9,  10. 

3.  We  are  not  saved  by  good  works,  nor  on  their 
account,  nor  are  we  saved  without  them  ;  for  where 
there  are  no  good  works,  i.  e.,  a  godly  conversation, 
true  faith  and  life  from  God  are  also  lacking.     1  Thess. 

4  :  7,  "  For  God  hath  not  called  us  unto  uncleanness, 
but  unto  holiness."  And  wicked  works  deserve  con- 
demnation. Rev.  20:  13,  Gal.  6:  8. 

4.  Those  will  be  visited  by  an  especially  heavy  judg- 
ment who  pretend  to  have  faith  and  yet  dishonor  the 
name  of  Christ  by  wicked  works.  2  Peter  2:2,  3, 
Matt.  18  :  7. 

5.  Those  who  do  not  repent,  cannot  be  saved  ;  but 
those  who  live  in  sin  and  shame,  may  be  saved  if  they 
are  regenerated  by  the  Spirit  of  God.  1  Cor.  6  :  11. 

6.  On  this  account,  however,  no  one  who  is  still  liv- 
ing in  sin  is  justified  in  postponing  his  repentance. 
To-day  thou  livest,  to-day  do  thou  repent !  To-day 
thou  art  in  the  ruddiness  of  health,  to-morrow  in  the 
embrace  of  death  !  Luke  12  :  20,  Heb.  3  :  7,  8. 


OF  REPENTANCE  OR  THE  CONVERSION 
OF  MAN. 

Question  88. 

In  how  many  parts  doth  the  true  conversion  of  man  consist  f 
In  two  parts  ;  in  the  mortification  of  the  old,  and  in  the  quicken- 
ing of  the  new  man. 

(Compare  with  this  Question  also  the  explanation  of  Question  43.) 
I.  The  Signiflcance  of  the  Words  Repentance  and  Conversion. 
1.  Repentance. 

a)  The  German  word  "  Busze"  (translated  repent- 
ance) carried  with  it  originally  the  idea  of  restitution 
or  of  a  fee  for  wrong  inflicted  upon  another.     The  word 


318  THE  HEIDELBERG  CATECHISM. 

was,  therefore,  also  applied  to  the  punishment  imposed 
by  the  court.  The  word  "  bueszen"  in  the  next  place 
means  to  close  up  a  breach.  Amos  9  :  11,  "  Close  up 
the  breaches."  It  further  means  to  amend  a  wrong  by 
taking  upon  oneself  the  punishment  of  it.  In  this 
sense  the  Romish  Church  still  conceives  of  "  Busze,"  in 
that  it  teaches  that  sins  are  atoned  for  and,  thereby, 
forgiveness  obtained  by  the  bearing  of  ecclesiastical 
penalties,  or  the  fulfillment  of  specially  imposed  works, 
like  fasting,  the  performance  of  stated  prayers  (our 
Father  and  Ave  Maria,  the  so-called  rosary),  alms, 
mortifications,  pilgrimages. 

b)  The  word  "  Busze"  in  the  biblical  sense  has  a  dif- 
ferent signification.  It  means  properly  "  change  of 
mind."  Mark  1  :  4,  Acts  2  :  38. 

2.  The  word  repentance  is  derived  from  "  to  repent," 
which  means  to  turn  about  from  a  perverted  way  to  the 
right  way.  To  repent,  therefore,  means  to  turn  from 
the  way  of  sin  in  which  we  walk  by  nature,  and  to  turn 
to  God  and  walk  in  His  ways.    Zech.  1 :  4,  Isa.  5b  :  7. 

3.  The  word  "  Busze"  is  used  in  various  senses,  at 
one  time  to  indicate  sorrow  or  pain  on  account  of  sin, 
then  again  it  includes  the  idea  of  faith.  In  the  latter 
sense,  repentance  and  conversion  mean  one  and  the 
same  thing,  viz.,  inward  and  outward  turning  away 
from  sin  to  the  living  God.  Isa.  1 :  16,  17,  Acts  3 :  19, 
Eph.  4  :  22-24. 

4.  Ursinus.  "  True  repentance,  or  change  of  mind, 
or  conversion  is  the  change  or  renewal  of  man  effected 
by  the  Holy  Ghost,  by  which  man,  in  consequence  of 
the  true  knowledge  of  God  and  of  His  holy  will,  as  the 
same  has  been  revealed  in  the  law  and  the  gospel,  and 
of  his  own  corruption  and  guilt,  is  made  terribly  afraid 
on  account  of  the  wrath  and  judgment  of  God  against 
sin,  and  regrets  that  by  his  sins  he  has  offended  and 
still  offends  God  ;  and  yet  in  the  obedience  of  faith  in 


THE  HEIDELBERG  CATECHISM.  319 

Christ  and  with  an  improved  life,  rests  upon  the  mercy 
of  God  and  the  promise  of  grace  through  trust  in  Christ 
as  the  Mediator.  And  because  he  is  certain  of  being 
reconciled  with  God  through  Him,  he  surrenders  and 
subjects  himself  to  Him,  as  a  son  to  a  gracious  father, 
and  for  such  acceptance  in  grace  proves  himself  thank- 
ful to  God  through  eternity." 

II.  What  is  to  be  Understood  by  the  Mortification  of  the  Old  and 
the  Quickening  of  the  New  Man. 

1.  The  old  and  the  new  man.  This  is  a  figure  of 
speech. 

a)  By  the  old  man  is  meant  the  sinful  nature  of  man 
or  the  inclination  to  sin  which  clings  to  him  by  nature. 
It  is  called  "  man,"  because  it  fills  and  controls  the 
entire  man  in  body  and  soul.  It  is  called  "  old," 
because  it  is  inherited  from  Adam  (therefore  also  "  the 
old  Adam")  and  is  born  in  us. 

b)  The  new  man  is  the  disposition  and  inclination  of 
man  toward  the  good,  effected  by  the  Holy  Ghost.  It 
is  called  "  man,"  because  it  likewise  embraces  the  whole 
man,  and  must  control  him  in  body  and  soul.  It  is 
called  new,  because  it  stands  in  opposition  to  the  former 
natural  and  sinful  being.  1  Thess.  5  :  23. 

2.  Mortification  and  quickening. 

a)  Mortification  is  not  used  in  the  sense  in  which  it 
is  used  when  anything  decays  and  dies  on  account  of 
sickness  or  old  age.  It  rather  carries  with  it  the  idea 
of  continuous  destruction,  of  handing  over  to  death, 
and  of  being  subject  to  it  more  and  more. 

b)  In  the  same  way  quickening  is  also  properly  mak- 
ing alive,  with  which  is  connected  the  idea  of  increase, 
of  growth  in  life. 

c)  The  figure  is  taken  from  Rom.  6  :  4-6. 

III.  Wherein  "  True"  Conversion  is  Distinguished  from  False. 

1.  As  there  is  faith  that  deceives,  so  there  is  also 
hypocritical  repentance.    This  kind  of  conversion  either 


320  THE  HEIDELBERG  CATECHISM. 

does  not  last  or  affects  the  outward  life  only,  for  the  sake 
of  advantage,  or  which  has  its  motive  only  in  the  fear  of 
punishment  for  sin  and  not  in  the  love  of  God,  or  which 
is  contented  with  a  mere  outward  fulfillment  of  the 
law,  while  the  heart  remains  the  same.  Hos.  7  :  16, 
Ex.  8  :  8,  15,  Matt.  15  :  8.  Examples  of  false  repent- 
ance :  Judas,  Matt.  27  :  3-5  ;  Simon  Magus,  Acts  8  : 
13,  18-21. 

2.  True  repentance  consists  in  sincere  and  heart-felt 
sorrow  for  sin,  on  account  of  which  we  have  offended 
God  and  have  requited  His  goodness  with  contempt, 
and  affects  the  whole  life.  2  Cor.  7 ;  10,  Matt.  26  :  75. 
The  prodigal  son  is  an  example  of  true  repentance  and 
conversion.  Luke  15. 

8.  For  the  manner  and  mode  of  true  conversion 
there  is  no  fixed  form  (as  with  the  Methodists  with 
their  anxious  bench  and  penitent  seat),  but  it  takes 
place  in  accordance  with  the  will  and  guidance  of  God, 
either  gradually,  as  in  the  case  of  the  patriarch  Jacob, 
or  instantaneously,  as  in  the  case  of  Saul,  but  it  must 
always  reach  the  point  of  actual  decision.  1  Kings  18  : 
21,  Gen.  32  :  26. 

IV,  For  Whom  True  Repentance  and  Conversion  are  Necessary. 

1.  Repentance  as  a  renunciation  of  sin  and  the  begin- 
ning of  a  new  life  is  necessary  for  those  who  are  yet 
under  the  power  and  dominion  of  sin.  Isa.  55 :  7. 

2.  But  because  believers  still  daily  commit  sin,  they 
stand  in  continued  need  of  repentance,  by  the  morti- 
fication of  the  old  man  (in  struggling  against  the  sin 
which  is  still  clinging  to  them  and  makes  them  weary, 
Heb.  12  :  1),  as  well  as  by  the  quickening  of  the  new 
man,  and  the  recovering  from  their  constant  falls.  Kev. 
2  :  4,  5. 

Examples :  David,  the  man  after  God's  heart,  Ps. 
51 ;  and  Peter,  the  disciple  of  the  Lord,  Luke  22  : 
32,  62. 


THE  HEIDELBERG  CATECHISM.  321 

3.  Children,  too,  must  be  converted,  not  although, 
but  because  they  are  baptized.  They  are  baptized  into 
Christ's  death  and,  thereby,  obligated  to  lay  aside  the 
old  man  and  to  live  a  new  life  (Rom.  6  :  4-6,  Eccles. 
12  :  1,  Prov.  8  :  17). 

Examples  of  converted  youths  are  Joseph  (Gen.  39  : 
9),  Samuel  (1  Sara.  2  :  26  ;  3  :  10),  and  Timothy  (Acts 
16  :  1,  2,  2  Tim.  1 :  5 ;  3  :  15). 

4.  Ursinus.  "  Our  conversion  to  God  is  not  perfect 
in  this  life,  but  is  here  continually  advancing,  until  it 
reaches  the  perfection  which  is  proposed  in  the  life  to 
come.  'We  know  in  part.'  (1  Cor.  13:  9.)  All  the 
complaints  and  prayers  of  the  saints  are  confirmations 
of  this  truth.  '  Cleanse  thou  me  from  secret  faults.' 
'  O  wretched  man  that  I  am,  who  shall  deliver  me  from 
the  body  of  this  death.'  (Ps.  19:  13,  Rom.  7:  24.) 
The  conflict  which  is  continually  going  on  in  those 
who  are  converted,  bears  testimony  to  the  same  truth. 
'  The  flesh  lusteth  against  the  Spirit,  and  the  Spirit 
against  the  flesh,'  etc.  (Gal.  5,  Rom.  7.)  The  same  thing 
may  be  said  of  the  exhortations  of  the  prophets  and 
apostles,  in  which  they  exhort  those  who  are  converted 
to  turn  more  fully  unto  God.  '  He  that  is  righteous, 
let  him  be  righteous  still,  and  he  that  is  holy,  let  him 
be  holy  still'  (Rev.  22  :  11.)  We  may  also  estab- 
lish the  same  thing  in  the  following  manner  :  Neither 
the  mortification  of  the  flesh,  nor  the  quickening  of  the 
Spirit,  is  absolute  or  perfect  in  the  saints  in  this  life. 
Therefore,  neither  is  conversion,  which  consists  of  these 
two  parts,  perfect.  As  it  respects  the  mortification  of 
the  old  man,  the  case  is  clear,  and  does  not  admit  of 
doubt  that  it  is  not  perfect  in  this  life  ;  because  the 
saints  do  not  only  continually  strive  against  the  lust  of 
the  flesh,  but  they  also  often  for  a  time  yield,  and  give 
over  in  this  conflict — often  do  they  sin,  fall  and  offend 
God,  although  they  do  not  defend  their  sins,  but  detest,. 


322  THE  HEIDELBERG  CATECHISM. 

deplore,  and  endeavor  to  avoid  them.  As  it  regards 
the  imperfection  of  the  quickening  of  the  new  man,  the 
same  conflict  is  a  sufficient  testimony  ;  and  surely  as 
our  knowledge  is  now  only  in  part,  the  renovation  of 
the  will  and  heart  must  also  be  imperfect :  for  the  will 
follows  the  knowledge  which  we  have. 

"  There  are  two  plain  reasons  why  the  will,  in  the 
case  of  those  who  are  converted,  tends  imperfectly  to 
the  good  in  this  life  : 

"  1.  Because  the  renovation  of  our  nature  is  never 
made  perfect  in  this  life,  neither  as  it  respects  our 
knowledge  of  God,  nor  the  inclination  which  we  have 
to  obey  Him.  The  single  complaint  and  acknowledg- 
ment which  the  Apostle  Paul  made  is  a  sufficient  proof 
of  what  we  have  just  said.  *  I  know  that  in  me,  that 
is,  in  my  flesh  dwelleth  no  good  thing,'  etc.  (Rom.  7  : 
18,  19.)  2.  Because  those  who  are  converted  are  not 
always  governed  by  the  Holy  Spirit,  but  are  sometimes 
for  a  season  deserted  by  God,  either  for  the  purpose  of 
trying,  or  chastising,  or  humbling  them  ;  yet  they  are 
nevertheless  brought  to  repentance,  so  as  not  to  perish. 
'  Lord,  I  believe,  help  thou  mine  unbelief.'  (Mark  9  : 
24,  Ezek.  16  :  61.) 

"  But  why  does  God  not  perfect  conversion  in  case 
of  the  people  in  this  life,  seeing  that  He  is  able  to 
effect  it  ?     The  reasons  are  : 

"  1.  That  the  saints  may  be  humbled  and  exercised 
in  faith,  patience,  prayer  and  wrestling  against  the 
flesh,  and  that  they  may  not  boast  of  their  perfection, 
thinking  more  highly  of  themselves  than  they  ought, 
but  daily  pray:  'Enter  not  into  judgment  with  thy 
servant.'  '  Forgive  us  our  sins.'  (Ps.  143  :  2,  Matt. 
6:  12.) 

"  2.  That  they  may  press  forward  more  and  more 
unto  perfection,  and  desire  it  more  earnestly.  That, 
trampling  the  world   under  their   feet,   they  may  run 


THE  HEIDELBERG  CATECHISM.  323 

with  greater  alacrity  in  the  Christian  course,  and  aspire 
after  those  joys  that  are  laid  up  in  heaven,  knowing 
that  it  will  not  be  until  then  that  they  shall  fully  enjoy 
their  promised  inheritance.  'Set  your  affection  on 
things  above,  not  on  things  on  the  earth,  for  ye  are 
dead,  and  your  life  is  hid  with  Christ  in  God.'  '  Mor- 
tify, therefore,  your  members  which  are  upon  the 
earth.'  '  It  doth  not  yet  appear  what  we  shall  be  ;  but 
we  know  that  when  he  shall  appear,  we  shall  be  like 
him.'  "   (Col.  3  :  2,  3,  5,  1  John  3:2.) 

5.  Calvin.  "  This  restoration  is  not  accomplished 
in  a  single  moment,  or  day,  or  year  ;  but  by  continual, 
and  sometimes  even  slow  advances,  the  Lord  destroys 
the  carnal  corruptions  of  His  chosen,  purifies  them 
from  all  pollution,  and  consecrates  them  as  temples  to 
Himself ;  renewing  all  their  senses  to  real  purity,  that 
they  may  employ  their  whole  life  in  the  exercise  of 
repentance  and  know  that  this  warfare  will  be  termi- 
nated only  in  death." 

6.  Luther's  first  word  in  the  Reformation  reads  as 
follows  :  "As  our  Lord  and  Master  Jesus  Christ  says  : 
Repent,  etc.,  it  is  His  will  that  the  entire  life  on  earth 
of  those  who  believe  on  Him  should  be  a  steady  and 
continual  repentance." 

V.  Whose  Work  Repentance  or  Conversion  is. 

1.  No  man  can  convert  himself,  as  in  his  totally  cor- 
rupt nature  he  has  neither  the  knowledge  nor  the 
power.  Jer.  13  :  23. 

2.  Conversion  in  its  beginning,  as  well  as  in  its 
progress,  until  its  completion  in  the  future  life,  is  the 
work  of  God,  particularly  of  the  Holy  Ghost.  Ezek. 
36:  26,  27. 

3.  When  the  prophets  (Joel  2  :  12,  "  Turn  ye  even 
to  me  with  all  your  heart")  and  the  apostles  (Peter, 
Acts  3  :  19,  "  Repent  ye  therefore,  and  be  converted") 


324  THE  HEIDELBERG  CATECHISM. 

summoned  to  repentance,  their  demands  were  always 
addressed  to  the  people  of  God,  who  had  the  law  of 
God  to  give  them  the  knowledge  of  sin,  and  in  which 
their  sins  were  held  before  them  by  God's  Word  and 
Spirit.  Among  the  Gentiles  Paul  always  preached  the 
gospel  before  summoning  them  to  repentance,  as  Jesus 
Himself  commanded  him.  Acts  26  :  17,  18. 

The  summons  is  addressed,  according  to  God's  com- 
mand, to  all  men  alike,  but  conversion  follows  only  in 
the  case  of  those  in  whom  God  Himself  accomplishes  it. 

John  6  :  44,  "  No  man  can  come  to  me,  except  the 
Father  which  hath  sent  me  draw  him.  .  .  ."  Rom. 
9:  18,  "  Therefore  hath  he  mercy  on  whom  he  will 
have  mercy,  and  whom  he  will  he  hardeneth."  Phil. 
2  :  13,  "  For  it  is  God  which  worketh  in  you  both  to 
will  and  to  do  of  his  good  pleasure."  The  demand  of 
the  apostle,  "  work  out  your  own  salvation  with  fear 
and  trembling,"  is  based  upon  the  fact  that  he  is 
addressing  converted  persons,  in  whom  the  power  of 
God  is  at  work,  so  that  they  are  active  in  good  works. 
Compare  Heb.  13  :  20,  21. 

4.  All  in  whom  God  by  His  word  and  by  the  influ- 
ence of  the  Holy  Ghost  has  awakened  a  desire  for  sal- 
vation, know  that  they  cannot  convert  themselves.  Jer. 
31  :  18,  19,  Song  of  Solomon  1  :  4. 

5.  Augsburg  Confession  (1530),  Article  5:  "The 
Holy  Ghost  worketh  faith  where  and  when  it  pleaseth 
God,  in  those  that  hear  the  gospel." 

6.  Ursinus.  "All  the  elect  are  truly  converted  in 
this  life,  and  the  final  victory  in  the  struggle  of  the 
spirit  with  the  flesh  is  not  doubtful.  For  in  those  in 
whom  true  repentance  has  once  begun,  it  never  entirely 
ceases,  even  if  they  occasionally  sin  grievously  through 
human  weakness  and  through  that  which  in  this  life 
still  clings  to  them  of  the  old  man  or  of  sin,  so  that 
they  are  enabled   to  recover  from  their  fall   and  will 


THE  HEIDELBERG  CATECHISM.  325 

finally  be  saved.  Matt.  7 :  24,  Phil.  1  :  6,  1  John  2  : 
19,  3,  9.  Nevertheless  the  will  of  God  in  this  respect 
does  not  warrant  any  one's  taking  license  in  sinning, 
nor  in  postponing  his  repentance  from  sin  to  some 
future  time.  For  to  those  who  do  not  live  in  carnal 
security,  but  in  true  penitence  and  piety,  the  promise 
of  the  present  and  the  eternal  grace  of  God  avails. 
Not  only  on  account  of  the  uncertainty  of  human  life, 
but  chiefly  on  account  of  the  wrath  of  God  against 
those  who  in  self-security  and  against  their  conscience 
abuse  God's  mercy,  are  they  in  danger,  according  to 
the  righteous  judgment  of  God,  of  being  forsaken  and 
hardened,  and  of  eternal  damnation  through  being 
snatched  out  of  this  life  without  repentance.  Matt.  24  : 
28,  24,  Rom.  2  :  4." 

Question  89 

What  is  the  mortification  of  the  old  man  f 

It  is  a  sincere  sorrow  of  heart,  that  we  have  provoked  God  by 
our  sins ;  and  more  and  more  to  hate  and  flee  from  them. 

Question  90. 

What  is  the  quickening  of  the  new  man  ? 

It  is  a  sincere  joy  of  heart  in  God,  through  Christ,  and  with  love 
and  delight  to  live  according  to  the  will  of  God  in  all  good  works. 

I.  THE  MORTIFICATION  OF  THE  OLD  MAN. 

A.  The  Significance  of  the  Word  Mortification. 

1.  Mortification  means  to  destroy  or  crucify.  Rom. 
8  :  3,  Gal.  5  :  24. 

It  is  thus  spoken  of,  1.  Because  it  is  a  painful  work ; 
2.  Because  the  death  of  the  old  man  is  not  brought 
about  at  once,  but  gradually  ;  3.  Because  it  takes  place 
in  virtue  of  the  death  of  Christ. 

2.  Die  (unto  sin),  before  thou  diest  (in  death),  in 
order  that  thou  mayest  not  die  (the  eternal  death), 
when  thou  diest  (the  temporal  death). 


326  THE  HEIDELBERG  CATECHISM. 

B.  The  Two  Parts  of  Mortification. 
1.  "A  sincere  sorrow  of  heart  that  we  have  provoked 
God  by  our  sins."     The  Holy  Ghost  brings  about  in 
the  sinner, 

a)  The  knowledge  of  sin,  in  that  He  reveals  to  him 
sin  as  sin,  and  shows  him  how  great  it  is  and  how  hein- 
ous. Ps.  51  :  3. 

b)  In  that  He  convinces  him  of  the  guilt  of  sin  as  an 
offence  against  the  highest  Majesty  of  God.  Jer.  3  :  13. 

c)  So  that  the  sinner  becomes  ashamed  of  sin  and  is 
filled  with  sorrow  on  account  of  it.  Dan.  9  :  7,  James 
4 :  9,  Joel  2  :  13,  2  Cor.  7  :   10. 

d)  And  is  driven  to  the  acknowledgment  of  his  sin 
before  God.  Ps.  32  :  3,  5,  1  John  1  :'  9. 

Since  all  our  sins  as  violations  of  God's  holy  law  are 
committed  against  God  alone  and  He  only  has  power 
to  forgive  sin  in  Christ,  we  owe  it  to  Him  only  to  con- 
fess our  sins.  The  confession  of  such  sins  as  we  have 
committed  against  men,  and  before  men,  is  necessary, 
in  order  to  obtain  forgiveness  for  them.  The  confes- 
sion of  sins  in  general,  even  to  men,  is  advisable,  when 
in  human  weakness  the  support  and  prayers  of  others 
are  needed.  To  this  the  counsel  of  the  apostle  refers. 
James  5  :  16,  "  Confess  your  faults  one  to  another,  and 
pray  one  for  another,  that  ye  may  be  healed.  The 
effectual  fervent  prayer  of  a  righteous  man  availeth 
much."  For  such  confession  one  is  directed  not  merely 
to  the  minister,  but  also  to  every  earnest  and  experi- 
enced Christian  ("one  to  another"),  and  so-called  pri- 
vate confession  cannot  be  required  ;  least  of  all  has  the 
auricular  confession  of  the  Pomish  Church,  which 
serves  only  to  bring  the  conscience  into  subjection,  any 
ground  in  the  Scriptures. 

2.  "And  more  and  more  to  hate  and  flee  from  them." 

a)  The  hating  of  sin  is  the  abhorrence  of  it,  not  on 

account  of  temporal  shame  and  injury  or  punishment,. 


THE  HEIDELBERG  CATECHISM.  327 

but  because  God  is  offended  by  sin  and  God  Himself 
hates  sin.  Rom.  12  :  9,  Ps.  45  :  7.  That  in  which 
man  formerly  found  his  pleasure  according  to  the  flesh, 
he  now  hates.  Ps.  119  :  104. 

b)  He  who  is  really  earnest  in  abhorring  and  hating 
sin,  also  avoids  it.  He  not  only  avoids  trifling  with 
sin,  as  children  play  with  fire,  but  he  also  carefully 
shuns  every  opportunity  which  might  lead  him  into 
temptation.  That  which  he  formerly  sought,  the  pleas- 
ures of  sin,  he  now  flees.  2  Tim.  2  :  19,  Eph.  5  :  4. 

c)  "  More  and  more."  The  knowledge  of  sin  is  the 
beginning  of  repentance,  but  the  knowledge  of  our  sins 
is  not  at  once  complete  ;  just  as  we  recognize  with 
increasing  daylight  the  individual  objects  about  us  more 
and  more  clearly  than  when  the  day  begins  to  dawn. 
With  growth  in  knowledge  and  exercise  in  godliness, 
the  power  to  avoid  and  flee  from  sin  grows  also  more 
and  more.  Eph.  3  :  16. 

11.  THE  QUICKENING  OF  THE  NEW  MAN. 

A.  The  Significance  of  the  Word  "  Quickening." 

1.  Quickening  signifies  to  be  made  alive  in  the  inner 
man  by  the  power  of  the  Holy  Ghost,  and  rests  upon 
the  power  of  Christ's  resurrection.  Col.  3  :  1. 

2.  The  Holy  Ghost  quickens  the  penitent  sinner 
and  lifts  him  up,  or  he  would  perish  in  his  sorrow. 
Ps.  38  :  4. 

3.  Without  contrition  of  heart  there  is  no  joy  of  the 
new  life  in  conversion,  and  when  this  state  is  not 
reached,  repentance  is  onlv  partial  or  not  of  the  right 
kind.  Ps.  51 :  3,  12. 

B.  The  Two  Parts  of  Quickening. 

1.  "  Sincere  joy  of  heart  in  God,  through  Christ." 
a)  This  is  the  inward  joy  of  those   who   have   been 
converted,  on  account  of  the  fact  that  God's  grace,  for- 


328  THE  HEIDELBERG  CATECHISM. 

giveness  of  sins  and  eternal  life,  have  been  granted  to 
them  through  Christ.  Rom.  5 :  1,  Isa.  61 :  10. 

b)  That  which  formerly  was  foolishness  to  him, 
God's  grace  and  truth,  has  now  become  his  greatest 

joy. 

c)  Joy  in  God,  joy  fulness,  is  not  experienced  by  all 
who  are  converted,  nor  to  the  same  extent  at  all  times 
by  the  same  person.  There  will  be  hours  of  tempta- 
tion and  times  of  refreshing,  Ps.  42  :  (3,  7  ;  138  :  7. 

2.  "  Love  and  delight  to  live  according  to  the  will  of 
God  in  all  good  works." 

a)  Joyfulness  is  more  a  state  of  the  heart ;  desire 
and  love  for  the  good  and  zeal  in  good  works  constitute 
the  activity  of  the  new  man,  the  actual  proof  of  the 
sincerity  and  genuineness  of  repentance.  Rom.  7  :  22, 
Gal.  2  :  19,  20. 

b)  That  which  man  formerly  disdained,  viz.,  to  do 
God's  will  and  to  keep  His  commandments,  he  now 
regards  his  highest  honor.  For  to  be  God's  servant  is 
to  be  the  Lord's  free  man.  Rom.  6  :  20-22. 

c)  A  truly  converted  Christian  is  in  the  world,  but 
not  of  the  world.  John  17:  11,  16,  James  1  :  27. 

Examples  of  true  repentance  and  conversion  :  the 
publican,  Luke  18  ;  the  prodigal  son,  Luke  15 ;  Peter, 
Matt.  26  and  John  21. 

Examples  of  false  repentance  :  Cain,  Gen.  4 ;  Judas, 
Matt.  27. 

See  also  the  penitential  psalms :  6,  32,  38,  51,  102, 
130,  143. 


THE  HEIDELBERG  CATECHISM.  329 

OF  GOOD  WORKS. 
(Question  91. 

But  what  are  good  ivorks  f 

Oflly  those  which  proceed  from  a  true  faith,  are  performed  accord- 
ing to  the  law  of  God,  and  to  his  glory,  and  not  such  as  are  founded 
on  our  imaginations,  or  the  institutions  of  men. 

In  accordance  with  Question  '^^^  thankfulness  for 
redemption  through  Christ,  and  in  accordance  with 
Question  90,  the  new  life  of  the  one  who  has  been  con- 
verted and  regenerated,  manifest  themselves  in  good 
works. 

By  good  works  we  understand  the  entire  new  life 
from  God,  as  well  as  its  manifestations  in  single  words 
and  acts.  And  hereby  again  not  merely  religious  and 
other  acts  are  to  be  understood,  which  are  accepted  as 
special  manifestations  of  piety,  but  all  manifestations 
of  our  personal  as  well  as  of  our  professional  life  are 
included. 

It  is  necessary  at  this  point  to  set  forth  the  real 
nature  of  good  works,  not  only  for  these  reasons,  but 
also  to  confute  the  self-constituted  and  so-called  "  good 
works"  which  the  Romish  Church  regards  as  meritori- 
ous. The  word  "  only"  at  the  beginning  of  the  ques- 
tion, let  it  be  noted,  has  reference  to  the  three  parts  of 
the  same. 

I.  The  True  Ground  from  which  Good  Works  Proceed. 

1.  Good  works  proceed  "  only  from  a  true  faith," 
which  consists  in  a  certain  knowledge  of  God  and  of 
His  word,  and  in  hearty  confidence  in  His  grace  in 
Christ  Jesus.  Heb.  11  :  4,  6,  Rom.  14  :  23. 

a)  From  the  right  understanding  of  the  truth  that 
God  requires  good  works  from  us.  Micah  6:8. 

h)  From  true  confidence  in  the  promise  (1)  that  God 
will  give  to  His  own,  strength  to  perform  good  works, 
28 


330  THE  HEIDELBERG  CATECHISM. 

Isa.  40 :  29  ;  and  (2)  that  our  good  works,  notwith- 
standing their  imperfections,  are  acceptable  to  Him. 
Heb.  13 :  16. 

II.  The  Law  According  to  which  Good  Works  are  Performed. 

Good  works  are  to  be  performed  "  only  according  to 
the  law  of  God."  The  law  of  God  has  a  double  pur- 
pose. First,  it  is  to  bring  us  to  a  knowledge  of  our 
sins ;  for  by  the  law  is  the  knowledge  of  sin.  Rom.  3  : 
20.  When,  however,  we  have  received  the  forgiveness 
of  sins  and  have  entered  upon  the  new  life,  it  becomes 
to  us  the  rule  and  guide,  in  accordance  with  which,  by 
the  help  of  God,  we  are  to  lead  a  life  well-pleasing  to 
Him.  Lev.  18  :  4,  Ezek.  20  :  19,  Gal.  6  :  16. 

in.  The  Purpose  for  which  they  are  Performed. 

Good  works  are  performed  "  only  to  His  glory,"  for 
to  honor  and  glorify  God  is  the  highest  aim  of  the  new 
life.  1  Cor.  10 :  31,  Matt.  6 :  2. 

IV.  Errors  to  be  Avoided. 

1.  The  above  three  parts  in  their  entirety  are  the 
necessary  attributes  of  good  works  ;  when  one  of  them 
is  lacking,  the  whole  act  is  of  no  value. 

2.  But  especially  are  we  to  guard  against  the  error 
that  good  works  are  "  founded  in  our  imaginations,  or 
the  institutions  of  men." 

3.  We  are  not  to  presume  to  be  wiser  than  God,  and 
to  change  His  order  according  to  our  pleasure.  Deut. 
12  :  8,  32.  God  rejected  Saul  on  account  of  such  self- 
willed  conduct,  and  took  away  from  him  his  throne  an  J 
crown.  1  Sam.  15 :  7-23.  V.  22,  "And  Samuel  said. 
Hath  the  Lord  as  great  delight  in  burnt-offerings  and 
sacrifices,  as  in  obeying  the  voice  of  the  Lord  ?  Behold,, 
to  obey  is  better  than  sacrifice,  and  to  hearken  than  the 
fat  of  rams." 

4.  Commandments  of  men  are  such  as  men  substi- 
tute for  God's  commandments,  or  for  which  the  claim 


THE  HEIDELBERG  CATECHISM.  331 

is  made  that  they  are  in  force  alongside  of  God's  com- 
mandments, or  that  they  are  even  more  binding.  These 
are  to  be  rejected,  and  works  which  are  founded  upon 
them  cannot  be  regarded  as  truly  good  and  acceptable 
to  God. 

a)  Such  commandments  and  works  God  rejected 
already  in  Israel  under  the  old  covenant.  Isa.  29  :  13, 
14. 

b)  Because  the  Pharisees  practiced  such  "  traditions 
of  the  elders"  and  sought  honor  in  good  works,  the 
Lord  rejected  them  as  hypocrites.  Matt.  6  :  1-7,  16, 
17;  15:  1-14. 

c)  When  this  old  system  sought  again  to  fasten  itself 
upon  the  early  Christians,  the  Apostle  Paul  (Col.  2  : 
20-23)  warned  them  against  such  doctrines  and  ordi- 
nances of  men,  which  have  the  appearance  of  wisdom 
on  account  of  self-appointed  sanctity  and  humility,  and 
by  their  not  sparing  the  body  from  all  sorts  of  castiga- 
tions,  and  by  not  honoring  it  enough  to  satisfy  its 
wants.  ("  Which  things  have  indeed  a  show  of  wisdom 
in  will-worship  and  humility,  and  severity  to  the  body  ; 
but  are  not  of  any  value  against  the  indulgence  of  the 
flesh.") 

d)  In  the  Romish  Church  this  system  is  practiced 
through  almsgiving,  fasting  (abstinfence  from  meats), 
the  rosary  (praying  a  number  of  "  Our  Fathers"  and 
"Ave  Marias"  in  succession),  and  pilgrimages.  Still 
in  advance  of  this  system  is  that  of  the  monasteries 
with  their  so-called  "  evangelical  resolutions,"  volun- 
tary poverty,  chastity,  and  voluntary,  unconditional 
obedience  under  a  spiritual  superior. 

e)  In  the  evangelical  Church  it  is  also  necessary  to 
guard  against  an  unlawful  system  of  works  by  reason 
of  the  manifold  activities  of  the  kingdom  of  God  (in 
home  and  foreign  missions),  and  in  the  adornment  of 
churches,  etc. 


332  THE  HEIDELBERG  CATECHISM. 

OF  THE  TEN  COMMANDMENTS. 
Question  92. 

What  is  the  km  of  God  f 

God  spake  all  these  words,  Exod.  20,  Deut.  5,  saying :  I  am  the 
Lord  thy  God,  which  have  brought  thee  out  of  the  land  of  Egypt, 
out  of  the  house  of  bondage. 

FIRST  COMMANDMENT. 

Thou  shalt  have  no  other  gods  before  me. 

SECOND  COMMANDMENT. 

Thou  shalt  not  make  unto  thyself  any  graven  image,  nor  the  like- 
ness of  any  thing  that  is  in  heaven  above,  or  in  the  earth  beneath, 
or  in  the  water  under  the  earth.  Thou  shalt  not  bow  down  thyself 
to  them,  nor  serve  them  ;  for  I  the  Lord  thy  God  am  a  jealous  God, 
visiting  the  iniquity  of  the  fathers  upon  the  children,  unto  the  third 
and  fourth  generation  of  them  that  hate  me,  and  showing  mercy 
unto  thousands  of  them  that  love  me  and  keep  my  commandments. 
THIRD  COMMANDMENT. 

Thou  shalt  not  take  the  name  of  the  Lord  thy  God  in  vain  :  for 
the  Lord  will  not  hold  him  guiltless  that  taketh  his  name  in  vain. 
FOURTH  COMMANDMENT. 

Remember  the  Sabbath  day,  to  keep  it  holy :  six  days  shalt  thou 
labour  and  do  all  thy  work,  but  the  seventh  day  is  the  Sabbath  of 
the  Lord  thy  God  :  in  it  thou  shalt  do  no  manner  of  work,  thou  nor 
thy  son,  nor  thy  daughter,  thy  man  servant  nor  thy  maid  servant, 
nor  thy  cattle,  nor  the  stranger  that  is  within  thy  gates.  For  in  six 
days  the  Lord  made  heaven  and  earth,  the  sea,  and  all  that  in  them 
is,  and  rested  the  seventh  day  ;  wherefore  the  Lord  blessed  the  Sab- 
bath day,  and  hallowed  it. 

FIFTH  COMMANDMENT. 
Honour  thy  father  and  thy  mother,  that  thy  days  may  be  long  in 
the  land  which  the  Lord  thy  God  giveth  thee. 

SIXTH  COMMANDMENT. 
Thou  shalt  not  kill. 

SEVENTH  COMMANDMENT. 
Thou  shalt  not  commit  adultery. 

EIGHTH  COMMANDMENT. 
Thou  shalt  not  steal. 


THE  HEIDELBERG  CATECHISM.  333 

NINTH  COMMANDMENT. 
Thou  shalt  not  bear  false  witness  against  thy  neighbour. 
TENTH  COMMANDMENT. 

Thou  shalt  not  covet  thy  neighbour's  house,  thou  shalt  not  covet 
thy  neighbour's  wife,  nor  his  man  servant,  nor  his  maid  servant,  nor 
his  ox,  nor  his  ass,  nor  anything  that  is  thy  neighbour's. 

I.  THE  GIVING  OF  THE  LAW. 

1.  God  Himself  gave  the  law^  to  the  Israelites  upon 
Mount  Sinai,  through  Moses,  the  Mediator  of  the  Old 
Covenant,  after  He  had  led  them  as  His  chosen  people 
out  of  Egypt  on  the  way  to  the  laud  which  He  had 
promised  them.  The  giving  of  the  law  was  the  solemn 
ratification  of  the  covenant  between  God  and  the  peo- 
ple. "  God  spake  all  these  words"  (Ex.  20  :  1)  ;  it  is, 
therefore,  the  law  of  God.  It  is  called  the  law  of 
Moses,  because  God  gave  it  through  Moses.  God  did 
not  reveal  it  to  Moses,  as  He  did  many  other  things 
merely  by  revelation  to  the  understanding,  but  gave  it 
to  him  by  writing  it  Himself  upon  tables  of  stone.  The 
importance  of  the  giving  of  the  law  was  made  manifest 
by  the  requirement  that  the  people  should  specially 
prepare  themselves  for  it,  should  purify  themselves  by 
washing,  and  should  not  approach  the  mountain,  as 
well  as  by  the  impressive  manifestations  which  they 
saw  and  heard. 

2.  The  form  of  the  several  requirements  of  the  law 
is  either  a  command  or  a  prohibition,  mostly  the  latter, 
because  the  law  opposes  sin.  In  respect  to  its  contents 
every  requirement  comprehends  both  a  command  and 
a  prohibition.  In  the  next  place,  by  the  use  of  the 
words  "  thou"  the  people  as  a  whole  are  addressed,  and 
at  the  same  time  also  every  individual  member. 

3.  The  law  of  the  ten  commandments  which  God 
gave  to  the  people  of  the  old  covenant  is  also  binding 
under  the  new  covenant.  Christ  says,  Matt.  5 :  17, 
18,  "  Think  not  that  I  am  come  to  destroy  the  law,  or 


334  THE  HEIDELBERG  CATECHISM. 

the  prophets  :  I  am  not  come  to  destroy,  but  to  fulfil. 
For  verily  I  say  unto  you,  Till  heaven  and  earth  pass, 
one  jot  or  one  tittle  shall  in  no  wise  pass  from  the  law, 
till  all  be  fulfilled."  (The  law  is  not  to  be  fulfilled 
merely  outwardly  according  to  the  letter,  but  in  its 
deeper  meaning  and  also  inwardly.  Rom.  3:  31.) 

II.  THE  TEN  COMMANDMENTS. 

The  law  given  on  Sinai  is  also  called  "  the  ten  com- 
mandments" (decalogue).  Ex.  34:  28,  Deut.  4 :  13 ; 
10  :  4.  The  division  of  the  several  commandments  is 
not  indicated  in  the  Scriptures,  but  that  the  Reformed 
emuneration  is  the  correct  one,  appears  from  the  fol- 
lowing : 

1.  The  conclusion  of  the  commandments  reads,  Ex. 
20 :  17,  *'  Thou  shalt  not  covet  thy  neighbor's  house, 
thou  shalt  not  covet  thy  neighbor's  wife,  nor  his  man- 
servant," etc.,  and  in  the  repetition  of  the  law,  Deut. 
5 :  21,  "  Neither  shalt  thou  desire  thy  neighbor's  wife, 
neither  shalt  thou  covet  thy  neighbors  house,  his  field 
or  his  man-servant,"  etc.  If  these  were  two  separate 
commandments,  the  ninth  and  the  tenth,  Moses  must 
have  erred  in  the  order  of  the  commandments  when  he 
stated  them  the  second  time,  which,  however,  is  impos- 
sible. But  if  they  are  one  commandment,  the  tenth, 
it  makes  no  difference  whether  in  the  one  instance 
"  the  neighbor's  wife"  and  in  the  other  "  the  neighbor's 
house"  be  mentioned  first.  The  Apostle  Paul,  as  well 
as  all  the  Jews  of  his  time,  recognized  it  only  as  one 
commandment,  when  he  refers  to  it,  Rom.  7:7,"  For 
I  had  not  known  lust,  except  the  law  had  said,  Thou 
shalt  not  covet." 

2.  From  the  first  commandment,  which  demands 
worship  of  the  only  true  God,  the  second  is  distin- 
guished, which  forbids  worshipping  the  true  God 
falsely.      It   is   also   specially   set   off  by    the   threat 


THE  HEIDELBERG  CATECHISM.  335 

attached  to  it.  If  it  had  been  God's  purpose  to  make 
the  threatening  and  the  promise  refer  to  all  the  com- 
mandments, He  would  have  placed  both  of  them  at  the 
end  of  the  commandments.  Besides,  the  second  com- 
mandment, Deut.  4 :  15-26,  was  impressed  upon  the 
people  by  Moses  as  especially  important. 

3.  As  the  Reformed  Church  divides  the  command- 
ments, so  they  have  been  divided  at  all  times,  even  to 
the  present  day,  by  the  Jews,  unto  whom,  according  to 
Rom.  3  :  2,  "  were  entrusted  the  oracles  of  God  ;"  also 
by  the  Christians  of  the  first  centuries,  as  is  proved  by 
the  Church  Fathers. 

A.  The  Preamble. 

1.  As  at  the  be,sjinning  of  all  laws  issued  by  an 
earthly  king,  there  stand  the  words  :  "  By  God's  grace 
we,  N.  N.,"  in  order  to  give  by  means  of  his  name  the 
power  of  law  to  his  statements,  so  God  has  also  placed 
at  the  beginning  of  His  laws  a  preamble,  which  relates 
to  all  the  commandments  :  "  I  am  the  Lord  thy  God, 
which  hath  brought  thee  out  of  the  land  of  Egypt,  out 
of  the  house  of  bondage." 

2.  Three  things  are  here  expressed  :  The  lawgiver  is 

a)  "The  Lord;"  in  the  Hebrew,  Jehovah,  i.  e.,  the 
Eternal  One,  who  hath  all  power  of  and  in  Himself; 

b)  "  Thy  God,"  who  covenants  with  His  people,  that 
they  should  be  His  people  and  He  their  God ; 

c)  The  benefactor  of  His  people,  who  by  the  deliv- 
erance of  the  people  from  Egypt  manifested  His  power, 
as  well  as  His  mercy,  toward  them. 

Accordingly  Israel  is  to  serve  God  obediently  and 
thankfully  on  account  of  His  omnipotence,  truth  and 
mercy. 

3.  The  same  holds  true  under  the  new  covenant,  in 
which  deliverance  from  the  bondage  of  sin  and  satan 
by  redemption  through  Christ  has  taken  the  place  of 
deliverance  from  the  house  of  bondage  in  Egypt. 


336  THE  HEIDELBERG  CATECHISM. 

B.  The  Commandments  in  Particular. 

1.  Tlie  first  commandment  has  reference  to  the  being 
of  God.  Because  He  alone  is  truly  God,  therefore  we 
are  to  have  no  other  Gods  beside  or  above  Him.  Deut. 
6  :  4.  This  only  true  God,  the  God  of  Abraham,  Isaac 
and  Jacob,  has  revealed  Himself  to  us  in  His  word  as 
the  Triune  God.  This  is  the  significance  of  the  first 
commandment  for  us. 

2.  The  second  commandment  has  reference  to  the 
service  and  worship  of  God. 

a)  The  heathen  nations  worshipped  their  gods,  and 
still  do  it  by  means  of  statues  of  gold,  silver,  iron,  stone 
or  wood,  whichever  might  serve  as  an  appropriate 
image,  or  in  other  objects  in  which  they  found  a 
resemblance,  a  "  likeness"  to  one  of  their  gods.  These 
images  were  taken  from  the  "  heavens,"  as  sun,  moon 
and  stars,  also  birds  ;  from  the  •'  earth,"  as  men,  ani- 
mals or  plants  ;  from  the  "  water,"  as  fish  or  other 
aquatic  animals. 

The  children  of  Israel  were  not  to  do  thus  with  their 
God,  or  the  worship  of  God  would  become  a  worship 
of  idols.  Against  this  commandment  Israel  sinned 
when  Moses  was  upon  Mount  Sinai  and  Aaron  in  his 
weakness  allowed  himself  to  make  an  image  of  God,  the 
golden  calf.  The  form  was  copied,  it  is  true,  from  the 
highest  god  of  the  Egyptians,  a  bull ;  but  Aaron  and 
the  people  wished,  however,  to  worship  the  only  true 
God  thereby.  The  people  said,  Ex.  32  :  4,  "  These  be 
thy  gods,  O  Israel,  which  brought  thee  out  of  the  land 
of  Egypt."  And  Aaron  made  a  proclamation  (v.  5), 
"  To-morrow  shall  be  a  feast  to  the  Lord." 

The  prohibition  :  not  to  bow  down  to  them  nor  to 
serve  them,  relates  to  the  worship  of  particular  gods 
and  to  worship  in  general,  or  to  personal  and  religious 
worship. 


THE  HEIDELBERG  CATECHISM.  337 

b)  "  Jealous,"  i.  e.,  envious,  a  God  who  jealously  pro- 
tects His  honor  and  will  not  share  it  with  an  idol. 
Isa.  42  :  8,  Heb.  12  :  29.  Because  He  is  "  almighty 
God,"  He  is  able,  and  because  He  is  a  "jealous  God," 
He  will  and  does  punish  the  transgression  of  this  com- 
mandment as  sin.  "  To  visit"  means  to  go  in  quest  of 
one  in  his  home.  God  visits  a  man,  either  to  show  him 
favors  or  to  punish  and  chastise  him.    ("  Visitation.") 

c)  From  the  very  threatening  of  God  it  appears  most 
certainly  that  the  second  commandment  is  a  special 
one,  and  that  this  threatening  relates  only  to  the  trans- 
gression of  this  one.  Otherwise  the  word  of  God  would 
stand  in  irreconcilable  contradiction  with  itself  when  it 
states,  as  in  Ezek.  18  :  20,  "  The  son  shall  not  bear  the 
iniquity  of  the  father."  The  Lord  will  visit  and  pun- 
ish idolatry  among  His  people,  unto  the  third  and 
fourth  generation,  and  will  then  perchance  not  rest, 
but  will  uproot  the  family  in  the  third  or  fourth  gen- 
eration. The  history  of  the  kings  in  the  kingdom  of 
Israel  furnishes  examples.  The  "  sin  of  Jeroboam" 
consisted  in  this,  that  in  two  places  (Bethel  and  Dan) 
he  set  up  golden  calves,  that  his  people  might  not 
attend  the  service  at  Jerusalem,  but  might  there  wor- 
ship Jehovah.  (1  Kings  12  :  28,  the  same  words  are 
used  here  as  in  Aaron's  time  !)  The  family  of  Jero- 
boam was  exterminated  on  this  account  (1  Kings  14  :  9, 
10 ;  15  :  29,  30),  so  also  the  house  of  Baasha  (16  :  1-3), 
Ahab  (21 :  21,  22,  2  Kings  10  :  17),  and  Jehu  (2  Kings 
10  :  30,  31 ;  13  :  2,  3,  10,  11 ;  14  :  23,  24  ;  15  :  8-10), 
the  fourth  generation. 

3.  The  third  commandment  relates  to  the  name  of 
God.  His  name  is  the  designation  of  His  Being,  there- 
fore no  empty  word,  and  sin  against  His  name  is 
directed  against  Himself.  "  To  take  in  vain"  (to  make 
unlawful  or  bad  use  of  anything)  translated  literally 
means  :  using  the  name  of  God  as  a  lie,  i.  e.,  as  a  cloak 
for  a  lie,  and  thereby  making  God  Himself  a  liar. 


338  THE  HEIDELBERG  CATECHISM. 

4.  The  fourth  commandment  has  reference  to  the 
Lord's  day. 

a)  This  commandment  does  not  begin  :  "  Thou  shalt/^ 
but :  "  Remember  the  Sabbath  day."  The  Sabbath 
was  ah'eady  instituted  by  God  in  Paradise,  and  this 
fact  is  brought  forward  at  the  close  of  the  command- 
ment as  the  basis  for  it.  By  being  here  renewed,  it  is 
called  to  the  remembrance  of  the  people. 

b)  Sabbath  day  means  day  of  rest  ("Feiertag"  (holy 
day),  from  "  feiern,"  i.  e.,  to  keep  holy,  compare  ''  Feier- 
abend").  It  is  hallowed,  in  that  it  is  separated  from 
the  ordinary  purposes  to  which  days  are  devoted  in 
secular  work  and  business,  and  dedicated  to  God,  i.  e., 
consecrated  to  the  service  of  God. 

c)  The  week  has  seven  days,  of  which  God  gives  six 
to  man  and  desires  only  one  for  Himself.  And  this 
one  day  God  has  especially  "  blessed"  as  a  day  of  rest. 
For  experience  in  all  ages  has  proved  the  wisdom  of 
God,  in  that  the  seventh  day  (one  day  of  the  week)  has 
been  found  indispensable  to  man's  nature  for  relaxa- 
tion from  labor  and  for  the  recuperation  of  his  pow- 
ers, and  not  peradventure  the  tenth  (one  day  of  a 
"  decade"),  as  was  attempted  in  the  French  Revolution 
by  the  men  who  rebelled  against  all  God's  ordinances. 
They  themselves  discontinued  the  innovation,  because 
they  found  that  men  could  not  hold  out  under  it. 

d)  "  The  stranger  that  is  within  thy  gates"  was  the 
one  who  belonged  to  another  people  and  tarried  among 
the  people  of  Israel.  Not  only  he,  but  also  the  ser- 
vants (man-servant  and  maid-servant)  and  the  cattle 
were  to  have  part  in  the  blessing  of  the  Sabbath,  i.  e.y 
rest. 

e)  God  rested,  i.  e.,  He  ceased  to  create  anything 
new.  He  "  hallowed"  the  seventh  day,  i.  e.,  He  sep- 
arated it  for  His  service. 

5.  The  fifth  commandment  relates  to  family  life,  and 
in  its  wider  application  also  to  public  life,  inasmuch  as 


THE  HEIDELBERG  CATECHISM.  339 

a  people  are  to  be  considered  an  extended  family.  The 
parents  are  God's  representatives  in  the  family,  and 
rulers  or  government  in  the  state.  As  there  is  added 
to  the  second  commandment  a  special  threat,  so  there 
is  attached  to  the  fifth  a  special  promise :  long  life  in 
the  promised  land.  Eph.  6  :  2.  With  Canaan,  the  land 
of  promise,  Christians  have  nothing  to  do.  It  was  only 
the  type  of  the  heavenly  Canaan,  which  is  our  land  of 
promise.  And  because  the  promise  carried  with  it  an 
earthly  blessing,  the  Apostle  applies  the  word  "  land" 
to  the  entire  earth. 

6.  The  sixth  commandment  relates  to  human  life. 

7.  The  seventh  to  the  matrimonial  state. 

8.  The  eighth  to  our  neighbor's  property. 

9.  The  ninth  to  our  neighbor's  reputation. 

10.  The  tenth  intensifies  not  only  the  seventh  and 
the  eighth,  but  also  points  out  how  the  whole  law  is  to 
be  understood,  that  it  forbids  not  only  the  evil  deed, 
but  also  the  evil  desire  in  the  heart.  Rom.  7 :  7. 

Question  93. 

How  are  these  ten  commandments  divided  f 

Into  two  tables ;  the  first  of  which  teaches  us  how  we  must  behave 
towards  God  ;  the  second,  what  duties  we  owe  to  our  neighbor. 

1.  The  division  into  two  tables  or  sections  was  made 
by  God  Himself  at  the  giving  of  the  law,  when  He 
commanded  Moses  to  make  not  one,  but  two  stone 
tables,  and  wrote  upon  them  the  "  ten  commandments." 
Deut.  4 :  13. 

2.  Moses  already  distinguished  the  two  tables  accord- 
ing to  their  contents,  viz.,  love  to  God  and  to  one's 
neighbor.  Deut.  6  :  5,  Lev.  19  :  18. 

3.  So  also  Christ  gathered  up  the  law  in  two  com- 
mandments. Matt.  22  :  37-40. 

4.  To  the  Israelite  his  neighbor  was  his  country- 
man, an  Israelite,  not  only  a  friendly  Israelite,  but  also 


340  THE  HEIDELBERG  CATECHISM. 


a  personal  enemy  (an  Israelite),  toward  whom  lie  was 
to  ^manifest  love.  Lev.  19 :  17,  18  (compare  Matt. 
18:  15),  Ex.  23:  4. 

But  Christ  says  in  the  sermon  on  the  mount,  Matt. 
5 :  43,  "  Ye  have  heard  that  it  hath  been  said,  Thou 
shalt  love  thy  neighbor,  and  hate  thine  enemy."  This 
contradicts,  rightly  understood,  the  former  in  no  way. 
For  here  we  find  contrasted  with  their  countrymen, 
their  "  neighbors,"  the  enemies  of  the  people,  the  hea- 
then, the  Canaanites  and  other  nations,  whom  Israel 
was  to  shun  and  hate  on  account  of  their  abominations, 
in  order  that  they  might  not  be  led  astray  by  them. 
Lev.  26 :  7. 

On  the  other  hand,  the  Israelite  was  commanded  to 
love  the  same  as  his  countryman,  his  "  neighbor,"  the 
"stranger,"  who  was  not  his  countryman,  but  who 
dwelt  in  the  land  and  was  obedient  to  the  laws  and 
ordinances  of  God.  Lev.  19  :  33,  34. 

Under  the  new  covenant,  which  is  not  limited  like 
the  old  by  national  boundaries,  every  man  who  is  in 
need  of  his  help  stands  in  the  relation  of  neighbor  to 
the  Christian,  in  accordance  with  the  answer  which 
Christ  gave  in  the  parable  of  the  good  Samaritan  to 
the  question  :  "  Who  is  my  neighbor  ?"  Luke  10 : 
29-37. 

5.  The  question  whether  the  fifth  commandment 
belongs  to  the  first  or  to  the  second  table,  must  be 
answered  according  as  we  see  in  parents,  the  representa- 
tives of  God,  or  as  we  regard  them  in  the  light  of 
standing  nearest  to  us  among  "  our  neighbors."  It 
stands  as  a  connecting  link  in  the  centre,  but  must 
belong  to  the  one  table  or  to  the  other.  The  catechism 
classes  it  after  the  manner  of  Calvin  in  the  Geneva 
Catechism  with  the  second  table,  and  this  is  in  so  far 
also  suitable,  since  only  the  commandments  which 
relate  directly  to  God  stand  upon  the  first  table,  and 


THE  HEIDELBERG  CATECHISM.  341 

on  the  second  those  which  regulate  the  conduct  of  men 
in  th^r  relation  with  one  another. 

Question  94. 

What  doth  God  enjoin  in  the  first  command  f 

That  I,  as  sincerely  as  I  desire  the  salvation  of  my  own  soul^ 
avoid  and  flee  from  all  idolatry,  sorcery,  soothsaying,  superstition, 
invocation  of  saints,  or  any  other  creatures,  and  learn  rightly  to 
know  the  only  true  God,  trust  in  him  alone,  with  humility  and 
patience  submit  to  him,  expect  all  good  things  from  him  only ;  love, 
fear,  and  glorify  him  with  my  whole  heart ;  so  that  I  renounce  and 
forsake  all  creatures,  rather  than  commit  even  the  least  thing  con- 
trary to  his  will. 

Question  95 

What  is  idolatry  f 

Idolatry  is,  instead  of,  or  besides,  that  one  true  God,  who  has 
manifested  himself  in  his  word,  to  contrive  or  have  any  other  object 
in  which  men  place  their  trust. 

I.  The  ProMbition. 

A,  The  four  forbidden  sins  which  we  are  to  "  avoid 
and  flee ;"  i.  e.,  we  are  not  to  be  guilty  of  them  our- 
selves, nor  are  we  in  any  manner  whatever  to  partici- 
pate in  them.  1  Cor.  10:  21, 

1.  Idolatry.     We  distinguish  : 

a)  Gross  idolatry,  which  consists  in  the  substitution 
of  anything  else,  either  in  thought  or  in  act,  for  the 
only  true  God  who  has  revealed  Himself  in  His  Word, 
as  an  object  of  divine  worship  in  which  confidence  is 
reposed. 

a)  Among  the  heathen  idolatry  in  all  its  forms. 
Rom.  1  :  23,  Ps.  81  :  8,  9,  1  Cor.  6 :  9. 

b)  Among  Christians  the  deification  of  nature,  when 
the  personal  living  God  is  rejected  and  the  universe  is 
regarded  as  having  originated  of  itself  and  as  subsisting 
in  itself,  and  the  denial  of  Ood,  when  the  existence  of 
God,  who  has  revealed  Himself  in  His  Word,  is  denied 
and  a  god  after  one's  own  notions  is  invented.  Ps. 
14:  1. 


342  THE  HEIDELBERG  CATECHISM. 

b)  Refined  idolatry,  which  exists  among  Christians 
when  they  place  their  confidence  in  anything  else, 
either  in  thought  or  in  act,  alongside  of  the  only  true 
God,  who  has  revealed  Himself  in  His  Word.  1  John 
5:  21. 

a)  Worldliness.  1  John  2  :  15-17,  "  Love  not  the 
world,  neither  the  things  that  are  in  the  world.  If  any 
man  love  the  world,  the  love  of  the  Father  is  not  in 
him.  For  all  that  is  in  the  world,  the  lust  of  the  flesh, 
and  the  lust  of  the  eyes,  and  the  pride  of  life,  is  not  of 
the  Father,  but  is  of  the  world.  And  the  world  pass- 
eth  away,  and  the  lust  thereof :  but  he  that  doeth  the 
will  of  God  abideth  forever."     To  this  class  belong : 

(1)  Money  and  goods,  capital  or  fields,  i.  e.,  all  mam- 
mon worship.  Examples  :  the  rich  young  man.  Matt. 
19  :  22  ;  the  rich  man,  Luke  12  :  19,  Matt.  6  :  24,  "  Ye 
cannot  serve  God  and  mammon"  (the  riches  of  this 
world).  Col.  3  :  5,  Covetousness  is  idolatry.  1  Tim. 
6:  9. 

(2)  Honor  among  men.  John  12  :  43. 

(3)  Fine  clothing.  In  Isaiah  3  :  16-23  we  have  the 
earliest  record  of  the  fashions  of  the  day  ;  but  in  the 
next  verse  a  statement  of  God's  disapproval. 

(4)  Food  and  drink.  Phil.  3 :  19,  1  Peter  4 :  7. 
To  the  three  gods  of  this  world,  the  lust  of  the  flesh, 

the  lust  of  the  eyes  and  the  pride  of  life,  the  following 
admonition  is  applicable  : 

"Courageously  cast  thy  idol  down, 
Whether  it  be  gold,  lust  or  renown." 

(il/.  Claudius.') 

b)  Hero  worship  : 

(1)  An  excessive  reverence  of  great  men,  such  as 
scholars,  statesmen  and  warriors.  (Compare  the  fool- 
ish conduct  of  the  people  at  Lystra  and  the  apostles' 
remonstrance.  Acts  14  :  11-15.) 


THE  HEIDELBERG  CATECHISM.  343 

(2)  The  over-estimation  of  distinguished  and  power- 
ful patrons  ( Jer.  17  :  5,  "  Cursed  be  the  man  that  trust- 
eth  in  man,  and  maketh  flesh  his  arm,  and  whose  heart 
departeth  from  the  Lord"). 

(3)  Deification  of  princes  and  kings  on  the  impious 
principle  that  the  service  of  princes  takes  precedence 
of  God's  service.  Ps.  146  :  3. 

(4)  Excessive  love  to  our  nearest  relatives,  man,  wife 
or  children  (blind  partiality).  Matt.  10 :  37,  Luke 
14  :  26. 

c)  Self-deification. 

(1)  Confidence  in  health  and  strength.  Ps.  103  : 
15,  16. 

(2)  Beauty.  Isa.  14:  11. 

(3)  Understanding,  art  and  knowledge.  Pro  v.  3  :  5. 

(4)  The  so-called  "  good  heart"  and  its  virtues.  Prov. 
28:  26. 

d)  The  Peformers  classified  with  these  idolatries  (1) 
the  mass  (compare  Question  80),  to  which  Luther  also 
applied  the  words  in  Daniel  11 :  38,  39,  and  (2)  the 
(infallible)  Pope,  who  is  honored  by  men  prostrating 
themselves  before  him  and  kissing  his  red  slipper  (as 
is  honored  no  prince  in  Christendom),  to  whom  2  Thess. 
2  :  4  has  been  applied. 

2.  Sorcery.  By  sorcery  is  to  be  understood  an  effort 
to  ascertain,  by  ways  or  means  which  have  not  been 
ordained  by  God,  what  He  has  hidden,  or  to  attain 
what  He  has  denied  us.  The  former  is  done  by  means 
of  fortune  telling  (from  the  lines  of  the  hand,  from  coffee 
grounds,  by  cards,  casting  bullets  on  New  Year's  eve, 
etc.)  ;  the  latter  is  done  by  means  of  so-called  sympa- 
thetic cures,  or  pow-vowing,  in  which  all  manner  of 
objects  are  made  use  of  in  connection  with  special  cere- 
monies. These  are  remnants  of  ancient  paganism, 
which  have  survived  among  Christians  to  the  present 
day.     Much  of  it  is  deception,  but  it  is  not  to  be  denied 


344  THE  HEIDELBERG  CATECHISM. 

that  there  is  also  a  kingdom  of  darkness,  with  its  prince 
and  its  powers  of  darkness,   whose  operations  are  not 
only  spiritual,  but  extend  into  the  region  of  the  physi- 
cal life.     So    much    must    be    accepted,    even    though 
through  a    heated   imagination  and    foolish    delusions 
much  mischief  has  been  done  in  times  past,  on  account 
of  so-called  "compacts  with   the  devil,"  and   through 
"  persecutions  of  witches,"  and  though  many  who  give 
themselves  to  these  things  do  not  realize  what  a  wicked 
work  they  thereby  carry  on.     In  modern  times  sorcery 
has  assumed  new  forms  in  addition  to   those  prevalent 
in  ancient  times,  such  as  the  moving  of  tables,  spirit- 
rapping,  the  calling  up  of  spirits,   and  the   whole  pro- 
ceeding of  "  spiritualism"  with  its  media.      Deut.   18  : 
9-12,  "  When  thou  art  come  into   the  land  which  the 
Lord  thy  God  giveth  thee,  thou  shalt  not  learn  to  da 
after  tiie  abominations  of  those  nations.     There  shall 
not  be  found  among  you  any  one  that  maketh  his  son 
or  his  daughter  to  pass  through  the  fire  (this  refers  to 
human  sacrifices  offered   to   Moloch),  one    that   useth 
divination  (one  who   boasts  of  special   understanding 
with  a  spirit.  Acts  16  :  16),  or  an   observer  of  times 
(one  who  chooses  for  his  affairs  in  a  superstitious  man- 
ner certain  days  and  times  as  specially  fortunate,  and 
avoids  so-called  "  days  of  misfortune"),  one  that  prac- 
tiseth  augury  (one  who  pretends  to  read  in  the   cry   or 
flight  of  birds  fortune  or  misfortune),  or  an  enchanter, 
or  a  sorcerer  (who  employ  magic  formulas),  or   a  con- 
suiter  with  a  familiar   spirit    (one  who   superstitiously 
foretells  the  destiny  of  others),   or  a  wizard   (one  who 
interprets  as  signs  all  sorts  of  intimations,  such  as  the 
meeting  of  animals,  etc.),  or  a  necromancer    (one  who 
calls  up  the  spirits  of  the  dead,  as  did  the  witch  of 
Endor  at  the  request  of  Saul,  1  Sam.  28,  and  as  do  the 
modern    spiritualists,    whether    they    be    deceivers    or 
deceived). 


THE  HEIDELBERG  CATECHISM.  845 

3.  Superstitious  blessings ;  the  use  of  mysterious 
formulas,  objects  consecrated,  or  in  the  Romish  Church 
sprinkled  with  holy  water,  as  sprinkling  sticks,  etc.,  to 
which  is  attributed  the  power  of  preserving  man  and 
animals  from  sickness  or  from  being  "  bewitched."  To 
this  class  also  belongs  that  kind  of  formal  consecration, 
which  is  believed  to  impart  to  lifeless  objects,  such  as 
altars,  crucifixes,  candles,  organs,  bells  and  other  church 
utensils,  a  special  sanctity,  by  ^pronouncing  the  name  of 
the  Triune  God,  and  by  making  the  sign  of  the  cross 
over  them.  The  Church  of  the  Gospel  must  keep  itself 
free  from  such  practices,  even  in  their  more  moder- 
ate form.  For  there  can  be  no  consecration  of  church 
property,  such  as  church  buildings  and  their  accesso- 
ries, cemeteries,  etc.,  other  than  that  of  publicly  setting 
them  apart,  in  the  presence  of  the  whole  congregation, 
to  their  appointed  uses.  A  church  is  "  dedicated"  by 
the  first  service  that  is  held  in  it,  and  a  cemetery  by 
the  word  of  God  which  is  proclaimed  at  the  first  burial 
in  it.  1  Tim.  4  :  5,  "  For  it  is  sanctified  through  the 
word  of  God  and  prayer"  (but  not  by  holy  water  and 
by  making  the  sign  of  the  cross). 

4.  Invocation  of  saints  and  of  other  creatures.  In 
the  Romish  Church  the  dead  who  have  been  canonized 
by  the  Pope,  at  whose  head  stands  the  Virgin  Mary  as 
the  "Mother  of  God"  and  "queen  of  heaven,"  as  well 
as  certain  angels,  especially  the  "  guardian  angels,"  are 
not  only  "  invoked"  for  the  sake  of  their  help  and 
intercession  with  God,  but  are  also  worshipped,  in  that 
altars  are  erected  and  divine  services  are  addressed  to 
them.  Their  "  invocation"  is  already  a  violation  of  the 
first  commandment ;  still  more  their  "  adoration," 
which,  although  theoretically  rejected  by  the  Church, 
is  actually  tolerated  among  the  Catholic  people.  In 
the  Romish  Church  the  worship  of  God  is  passing 
more  and  more  into  Mariolatry,  which   was  especially 

29 


346  THE  HEIDELBERG  CATECHISM. 

brought  into  favor  Ijy  the  Jesuits,  and  by  which  senti- 
mental souls  in  the  Evangelical  Church  are  very  fre- 
quently taken  captive.  Jer.  44  :  17,  "  But  we  will  cer- 
tainly perform  every  word  that  is  gone  forth  out  of  our 
mouth,  to  burn  incense  unto  the  queen  of  heaven,  and 
to  pour  out  drink  offerings  unto  her,  as  we  have  done, 
we  and  our  fathers,  our  kings  and  our  princes,  in  the 
cities  of  Judah,  and  in  the  streets  of  Jerusalem  :  for 
then  had  we  plenty  of  victuals,  and  were  well,  and  saw 
no  evil."  So  spake  to  the  prophets  the  idolatrous  men 
of  Judah,  who  had  been  led  astray  by  their  wives  to  the 
worship  of  the  "  queen  of  heaven."  Matt.  4  :  10,  Acts 
10 :  25,  26,  Rev.  19  :  10. 

B.  "As  sincerely  as  I  desire  the  salvation  of  my  own 
soul."  God  will  not  suffer  to  go  unpunished  such 
transgressions  of  His  commandments,  which  affect  His 
majesty  and  honor.  They  involve  the  loss  of  happi- 
ness and  salvation.  Jer.  17  :  5,  Rev.  22  :  15. 

II.  What  Is  Commanded. 

A.  The  eight  virtues  that  are  enjoined. 

1.  The  right  knowledge  of  God  :  "And  learn  rightly 
to  know  the  only  true  God."  The  source  of  this 
knowledge  is  the  Holy  Scriptures  alone,  in  which  the 
only  true  God  has  revealed  Himself.  The  knowledge 
is  of  the  right  kind,  if  it  is  a  living  knowledge,  i.  e.,  if 
it  is  not  merely  apprehended  by  the  understanding,  but 
is  also  practiced  in  life.,  Jer.  9  :  23,  24,  John  17  :  3. 

2.  Confidence  in  God — "  Trust  in  him  alone" — is 
based  on  the  knowledge  that  He  alone  is  mighty,  faith- 
ful and  true,  and  is  the  firm  assui'ance  that  w4iat  He 
has  promised  to  us.  He  also  can  and  will  fulfill.  Ps. 
62:   11,  Isa.  26:  4,  Ps.  118:  8. 

3.  "  With  humility."  Only  he  can  trust  in  God  who 
is  conscious  of  his  weakness  to  help  himself,  and,  there- 
fore, does  not  at  all  rely  on  himself,  and   at   the  same 


THE  HEIDELBERG  CATECHISM.  347 

time  recognizes  his  unworthiness,  on  account  of  which 
he  can  not  lay  claim  to  anything.  1  Peter  5 :  5. 

4.  "And  patience."  Patience  is  the  continuance  in 
confidence  in  God,  even  at  times  and  in  circumstances 
when  it  appears  as  if  God  had  forgotten  us,  or  was  giv- 
ing us  rather  the  opposite  of  that  which  we  have  asked 
and  expect  from  Him.  Ps.  27  :  14 ;  62 :  1,  Heb.  10 : 
36. 

o.  Hope,  in  which  we  "  expect  all  good  things  from 
him  only"  (i.  e.,  confidently  await  them).  Hope  is 
directed  to  that  which  lies  in  the  future,  and  is,  there- 
fore, for  the  time  being  not  yet  apparent,  although  seen 
and  laid  hold  of  as  present.  James  1 :  17,  Rom.  5 :  5. 

6.  The  love  of  God  :  "  Love  Him  with  all  my  heart." 
Love  is  the  surrender  of  the  heart  to  another.  God 
alone  claims  "  our  whole  heart,"  i.  e.,  undivided  love. 
Prov.  23 :  26,  "  My  son,  give  me  thine  heart,  and  let 
thine  eyes  delight  in  my  ways"  (the  real  surrender  of 
the  heart  to  God  is  shown  in  this,  that  we  walk  in 
God's  ways,  i.  e.,  His  commandments).  Ps.  18 :  1,  2. 

7.  The  fear  of  God  :  "  Fear  him  with  my  whole 
heart."  This  is  no  servile  fear  of  punishment,  but  the 
recognition  of  the  endless  Majesty  of  God,  by  which 
He  stands  over  us,  in  order  that  we  may  humble  our- 
selves before  Him,  even  when  He  mercifully  con- 
descends to  us.  Ps.  34 :  9,  Gen.  18  :  27. 

8.  The  honor  or  glorification  of  God  :  "  Glorify  him 
with  my  whole  heart."  Knowing  that  God  alone  gives 
us  all  good,  and  works  all  good  in  us,  we  are  to  glorify 
Him  for  the  same  by  acknowledging  His  mercy,  and  by 
testifying  thereto  in  word  and  deed.  Jer.  13  :  16,  Ps. 
29:  2. 

B.  As  the  prohibition  is  introduced  witli  the  threat : 
"As  sincerely  as  I  desire  the  salvation  of  my  own  soul," 
so  the  conclusion  of  the  commandment  points  us  to  the 
greatness  of  the  love,  fear  and  honor  which  we  owe  to 


348  THE  HEIDELBERG  CATECHISM. 

the  only  true  God,  "so  that  I  renounce  and  forsake  all 
creatures,  rather  than  commit  even  the  least  thing  con- 
trary to  his  will." 

1.  There  can  be  nothino-  in  the  world  that  we  may 
love,  fear  or  honor,  so  as,  thereby,  to  elevate  it  above 
God  and  His  commandments  ;  in  our  love,  fear  and 
honor  God  must  have  the  preference  in  all  things — 
Love,  Luke  14  :  26 ;  Fear,  Matt.  10 :  28  ;  Honor,  Acts 
5:  29;  "Renounce  all  creatures,"  Ps.  73:  28-26. 
The  proverb  is  :  "  God  satisfies." 

2.  Examples.  Abraham  at  the  sacrifice  of  Isaac. 
Gen.  22  ;  Moses  in  Egypt,  Heb.  11  :  25  ;  Daniel  and 
his  three  friends,  Dan.  3  and  6  ;  Jesus  in  the  tempta- 
tion. Matt.  4 ;  Paul,  Phil.  3  :  4-8 ;  the  martyrs  of  the 
first  church  and  the  martyrs  of  the  Reformed  Church 
in  the  persecutions  of  the  16th  and  17th  centuries. 

Ursinus  says  in  the  treatment  of  the  ten  command- 
ments :  "  The  easiest  method  for  the  explanation  of  the 
particular  commandments  is  to  separate  that  which  is 
commanded  in  each  one  into  parts  as  virtues,  with  the 
addition  of  the  corresponding  vices,"  as  that  which  is 
forbidden.  For  the  purposes  of  instruction  in  schools, 
however,  it  is  better  to  adhere  to  the  method  of  follow- 
ing word  for  word  the  answers  of  the  Catechism.  The 
method  of  treatment  which  Ursinus  follows  is  more 
adapted  to  catechetical  instruction  and  to  catechetical 
sermons,  wherefore  we  add  in  condensed  form  a  sample 
of  his  method  in  connection  with  the  first  and  the  third 
commandment. 

Ursinus.  1.  "  The  knowledge  of  God  includes  such  a 
conception  of  the  being  and  character  of  God  as  agrees 
with  the  revelation  He  has  been  pleased  to  make  of 
Himself  in  His  works  and  word,  and  to  be  moved  and 
stirred  by  this  knowledge  to  trust,  love,  fear  and  wor- 
ship this  one  true  God.  Rom.  10:  14,  John  17  :  3. 


THE  HEIDELBERG  CATECHISM.  349 

The  vices  opposed  to  this  virtue  are  : 

a)  Ignorance  of  God  and  of  His  will,  which  is  not 
to  know  concerning  God,  or  to  doubt  in  reference  to 
those  things  which  we  ought  to  know  from  the  works 
of  creation,  and  the  divine  revelation  which  has  been 
made  unto  us.  Ps.  14:  2,  Kom.  3:  11,  1  Cor.  2:  14. 

b)  Errors  or  false  notions  of  God,  as  when  some 
imagine  that  there  is  no  God,  or  that  there  are  many 
gods,  as  do  heathen  nations ;  or  if  they  do  not  profess 
this  in  word,  they  nevertheless,  in  fact,  make  many 
gods,  by  ascribing  to  creatures  those  properties  which 
are  peculiar  to  God  alone,  as  the  Papists  do,  who  make 
angels  and  the  spirits  of  men,  who  have  departed  this 
life,  gods  ;  inasmuch  as  to  address  any  one  in  prayer,  is 
to  attribute  infinite  wisdom  and  power  to  the  person  thus 
invoked.  Hence  Paul  declares  (Rom.  1 :  23,  25),  that 
those  who  pray  to  creatures  "  change  the  glory  of  the 
incorruptible  God  into  an  image  made  like  to  corrupti- 
ble man,  and  to  birds  and  four-footed  beasts  and  creep- 
ing things."  "  They  also  change  the  truth  of  God  into 
a  lie ;  whilst  they  worship  and  serve  the  creature  more 
than  the  Creator."  The  same  thing  may  be  said  of 
those  who  profess  that  they  know  the  true  God  ;  but 
yet  depart  from  Him,  and  worship,  instead  of  Him, 
an  idol  which  they  make  for  themselves :  because  they 
imagine  the  true  God  other  than  He  has  made  Himself 
known  in  His  Word.  John  5  :  23,  1  John  2 :  23. 

c)  Enchantments  belong  to  magic,  and  consist  in  the 
use  of  certain  words  and  ceremonies,  according  to  an 
agreement  entered  into  with  the  devil,  according  to 
which  he  effects  what  the  enchanters  ask  at  his  hands, 
when  the  words  and  signs  have  been  gone  through 
with.  There  is  no  efficacy  or  power  in  the  words  and 
ceremonies  which  are  used ;  but  the  devil  himself 
accomplishes  what  he  has  promised,  with  the  design, 
that  these  persons  may  fall  from  God   to  himself,  and 


350  THE  HEIDELBERG  CATECHISM. 

that  they  may  worship  him  instead  of  God.  The  Scrip- 
tures now  do  not  only  condemn  magicians  and  enchant- 
ers themselves,  but  all  those  who  countenance  them  by 
seeking  their  direction  and  assistance.  Lev.  20 :  6, 
Deut.  18:  11,  12. 

d)  Superstition.  This  is  to  attribute  effects  to  cer- 
tain, or  to  particular  signs  and  words,  which  do  not 
depend  upon  any  physical  or  political  causes,  nor  upon 
the  word  of  God. 

e)  All  confidence  reposed  in  creatures,  which  is  evi- 
dently opposed  to  a  correct  knowledge  of  God,  since  he 
who  places  his  trust  in  creatures  makes  for  himself 
many  gods.  Hence  God  expressly  condemns  in  His 
Word  all  those  who  repose  their  confidence  either  in 
men,  or  in  power  and  riches,  or  in  any  created  object. 
Avarice,  or  covetousness,  is  included  in  this  vice  and 
condemned. 

/)  Idolatry,  which  is  defined  in  the  95th  Question 
of  the  catechism.  There  are  two  forms  or  species  of 
idolatry.  One  is,  when  another  beside  the  true  God  is 
professedly  worshipped,  or,  when  that  is  worshipped 
for  God  which  is  no  god.  The  first  is  the  more  appar- 
ent and  gross  form  of  idolatry,  and  belongs  properly 
to  the  first  commandment.  The  other  form  of  idolatry 
is  when  we  do  not  professedly  worship  another  god, 
but  err  in  the  kind  of  worship  we  render  unto  Him,  or 
when  the  true  God  is  worshipped  in  a  manner  different 
from  that  which  He  has  prescribed  in  the  second  com- 
mandment and  in  various  other  portions  of  His  Word. 
This  species  of  idolatry  is  more  subtle  and  refined,  and 
is  condemned  in  the  second  commandment.  Those 
who  worship  God  in  statues  and  images  are  idolaters, 
notwithstanding  they  deny  that  they  worship  any  other 
being  beside  the  true  God. 

g)  Contempt  of  God,  which  is  to  have  a  correct 
knowledge  of  God  without  being  moved  and  excited 
thereby  to  love  and  worship  Him.  Rom.  1 :  20,  21. 


THE  HEIDELBERG  CATECHISM.  351 

2.  Faith  is  a  firm  persuasion,  by  which  we  assent  to 
everything  which  God  has  revealed  to  us  in  His  Word, 
and  by  which  we  rest  fully  assured  that  the  promise  of 
the  free  mercy  of  God  extends  to  us  for  Christ's  sake ; 
and  is  also  an  assured  confidence  by  which  we  receive 
this  benefit  of  God  and  rest  upon  it — which  confidence 
the  Holy  Ghost  works  by  the  Gospel  in  the  minds  and 
hearts  of  the  elect,  producing  in  them  delight  in  God, 
prayer  and  obedience,  according  to  all  the  command- 
ments of  God.  2  Chron.  20:  20. 

a)  There  is  opposed  to  faith  on  the  side  of  want,  1.. 
Unbelief,  which  includes  a  rejection  of  what  is  heard 
and  known  respecting  God.  2.  Doubt,  which  is, 
neither  firmly  to  assent  to  the  doctrine  concerning 
God,  nor  yet  wholly  to  reject  it.  3.  Diffidence,,  or  dis- 
trust. This  does  not  apply  to  itself  the  knowledge 
which  it  has  of  God  and  His  promises.  1  John  5  :  10. 
4.  Hypocritical  and  temporary  faith.  This  endureth 
only  for  a  while.  Matt.  13  :  20,  Acts  8  :  13. 

b)  Those  things,  on  the  other  hand,  which  are^ 
opposed  to  faith  on  the  side  of  excess,  include,  1. 
Tempting  God,  which  consists  in  departing  from  the 
word  and  order  of  God,  and  so  to  presume  upon,  or  to 
make  a  trial  of  His  truth  and  power  and  to  provoke 
Him  to  anger.  Deut.  6 :  16,  Matt.  4:7,1  Cor.  10 :  9, 
22.  2.  Carnal  security,  which  is  to  live  without  any 
thought  of  God  and  His  will,  or  of  our  own  infirmity 
and  danger,  without  acknowledging  and  deploring  our 
sinfulness  and  without  the  fear  of  God,  and  yet  to 
expect  and  hope  at  the  same  time  for  deliverance  from: 
punishment  and  the  wrath  of  God.  Matt.  24  :  37-39. 

3.  Hope.  This  is  a  sure  and  certain  expectation  of 
eternal  life,  to  be  given  freely  for  the  sake  of  Christ,, 
with  the  expectation  of  a  mitigation  of  present  evil& 
with  a  deliverance  from  them,  according  to  the  counsel 
and  will  of  God.  1  Peter  1 :  13,  Rom.  5 :  5 ;  8 :  24 ; 
12  :  12,  Heb.  11 :  1. 


352  THE  HEIDELBERG  CATECHISM. 

a)  That  which  is  opposed  to  hope,  as  it  respects  the 
want  thereof,  is,  1.  Despair,  Geu.  4 :  13 ;  2.  Doubt  in 
reference  to  future  benefits. 

b)  As  it  regards  the  opposite  side  of  hope,  or  that 
which  is  opposed  thereto  by  reason  of  excess,  we  may 
make  mention  of  carnal  security. 

4.  The  love  of  God  consists  in  acknowledging  Him 
to  be  good  and  merciful  in  the  highest  degree,  and  that 
not  only  in  Himself,  but  also  towards  us,  and  therefore 
to  love  Him  supremely — to  desire  more  earnestly  to  be 
united  and  conformed  to  Him,  and  to  have  His  will 
accomplished  in  us,  than  to  enjoy  all  things  beside,  and 
to  be  willing  to  suffer  the  loss  of  all  things,  which  we 
have,  sooner  than  be  deprived  of  His  favor.  There  is 
opposed  to  the  love  of  God,  on  the  side  of  want,  1.  A 
rejection  of  the  love  of  God,  or  a  contempt  and  hatred 
to  God.  Rom.  8  :  7  ;  2.  An  inordinate  love  of  self,  and 
of  other  creatures.  Matt.  10:  37. 

5.  The  fear  of  God  is  to  acknowledge  His  infinite 
wrath  against  sin.  His  power  to  punish  it,  and  to  be 
willing  to  suffer  all  other  things  sooner  than  offend 
God  in  the  smallest  matter. 

6.  Humility  is  to  acknowledge  that  all  the  good 
which  is  in  us  and  done  by  us,  does  not  proceed  from 
any  worthiness  or  excellency  which  we  possess,  but 
from  the  free  goodness  of  God,  and  so  by  an  acknowl- 
edgment of  the  divine  majesty  and  our  own  weakness 
and  unworthiness,  to  submit  ourselves  to  God,  to  ascribe 
the  glory  of  all  the  good  which  is  in  us  to  Him  alone. 
1  Cor.  4 :  7,  1  Peter  5 :  5,  Matt.  19 :  4,  Phil.  2  :  3. 

The  opposite  of  humility,  as  it  respects  the  want  of 
this  virtue,  is, 

a)  Pride,  or  arrogance.    Prov.  16 :  5. 

b)  A  feigned  modesty  or  humility  is  the  opposite  of 
this  virtue,  as  it  respects  the  other  extreme.   Matt.  6  : 


THE  HEIDELBERG  CATECHISM.  353 

7.  Patience  consists  in  obeying  God  and  submitting 
to  Him  under  the  various  evils  and  adversities  which 
He  sends  upon  us  and  desires  us  to  endure,  arising 
from  a  knowledge  of  the  wisdom,  providence,  justness 
and  goodness  of  God — does  not  murmur  against  God 
on  account  of  the  sufferings  to  which  these  evils  expose 
us,  and  does  nothing  contrarv  to  His  command.  Ps. 
37  :  7,  34. 

The  opposite  of  patience,  on  the  side  of  want,  is 
impatience.  Thoughtlessness  or  rashness  is  the  oppo- 
site of  patience  on  the  side  of  excess. 

We  may  here  remark,  "  that  often  in  this  and  other 
commandments  the  same  vices  are  opposed- to  many  and 
different  virtues.  So  in  this  commandment  carnal 
security  stands  opposed  to  faith,  hope  and  the  fear  of 
God ;  tempting  God  is  opposed  to  hope,  the  love  of 
God,  humility  and  patience ;  whilst  idolatry  is  utterly 
at  variance  with  a  true  knowledge  of  God  and  faith. 
The  same  thing  may  be  seen,  and  should  be  observed 
in  the  virtues  and  vices  of  other  commandments." 

Question  96. 

What  doth  God  require  in  the  second  command  ? 
That,  we  in  no  wise  represent  God  by  images,  nor  worship  him  in 
any  other  way  than  he  has  commanded  in  his  word. 

In  the  first  commandment  God  enjoins  that  we  should 
acknowledge  and  worship  Him  alone,  and  that  we 
should  have  no  other  gods  beside  Him  ;  in  the  second 
commandment,  that  we  should  not  worship  Him  by 
means  of  pictures  or  images. 

I.  What  is  Forbidden. 

Every  form  of  idolatry  is  forbidden. 

1*  Especially  image-worship,  "  that  we  in  no  wise 
represent  God  by  images."  Under  which  are  to  be 
distinguished 

a)   A  grosser  and  b)  a  more  refined  form. 


354  THE  HEIDELBERG  CATECHISM. 

a)  Gross  image-worship  consists  in  making  an  image 
of  God  and  worshij^ping  it  as  the  heathen  worship  their 
gods  in  pictures  and  statues.  Deut.  4 :  23,  24,  Heb. 
12  :  29,  Rom.  1  :  22,  23,  Ps.  97  :  7. 

b)  A  more  refined  image-worship  consists  in  form- 
ing false  conceptions  or  mental  pictures  of  God.  Col. 
1 :  15,  John  14  :  9,  2  Cor.  15  :  16. 

c)  The  Church  Father  St.  Augustine  says  :  "  We 
believe  that  Christ  sits  at  the  right  hand  of  God  the 
Father,  But  no  one  is  to  suppose  that  God  the  Father 
has  a  human  form,  or  has  a  right  and  a  left  side,  or  that 
when  one  speaks  of  His  sitting,  that  reference  is  made 
to  a  bodily  position,  that  we  may  not  fall  into  the  same 
blasphemy,  on  account  of  which  Paul  declares  that  the 
wrath  of  God  is  revealed  from  heaven  against  those 
who  have  "  changed  the  glory  of  the  incorruptible  God 
into  an  image  made  like  to  corruptible  man,  etc.  For 
it  would  be  an  inexpressible  dishonor  to  set  up  such 
an  image  of  God  in  a  church  among  Christians ;  and  it 
would  be  still  more  dishonorable  to  cherish  such 
thoughts  of  God  in  the  heart." 

Bishop  Hilary  of  Poitiers  (died  368)  says  :  "  It  is  as 
wicked  to  make  an  image  of  God  as  it  is  to  deny  Him." 

The  following  forms  of  idolatry  are  also  to  be  con- 
demned : 

2.  The  worship  of  objects,  which  are  represented  to 
have  been  in  contact  with  the  body  of  Christ,  as  the 
so-called  "  holy  coat"  of  Treves,  nails  of  the  cross  of 
Christ,  etc. 

3.  Ceremonialism,  in  which  the  thought  is  that  God 
is  to  be  worshipped  in  outward  acts,  such  as  burning 
incense,  removing  the  hat  before  pictures,  by  means  of 
processions,  etc.  Acts  17  :  24,  25. 

4.  Meritorious  works,  when  one  devotes  himself  to 
works  of  the  law,  as  meritorious  in  the  sight  of  God, 
and  minimizes  the  merits  of  Christ,  or  when  one  wishes- 


THE  HEIDELBERG  CATECHISM.  355 

to  merit  salvation  without  Christ  by  one's  own   virtues 
or  good  works.  Gal.  3 :  10  (Deut.  27  :  26). 

5.  Lip-service,  when  one  prays  and  sings  and  speaks 
piously  without  living  faith  in  the  heart.  Matt.  15  : 
7,8. 

11.  What  is  Commanded. 

The  worship  which  is  required  of  us  is  "  that  we  in 
no  wise  represent  God  by  images,  nor  worship  Him  in 
any  other  way  than  He  has  commanded  in  His  word^ 
i.  e.,  worshipping  Him  a)  publicly,  in  the  family  and 
in  the  closet,  by  prayer  and  by  meditation  upon  His 
word  ;  and  b)  in  our  public  and  private  life.  Deut.  12  : 
32.  The  command  in  His  word  is,  that  we  should 
worship  Him  in  spirit  and  in  truth.  John  4 :  24, 
1  Tim.  2  :  8. 

We  may  also  cite  the  brazen  serpent,  which  God 
Himself  had  commanded  to  be  set  up,  for  the  confirma- 
tion of  faith  in  His  promises  (Num.  21),  but  which  was 
destroyed  by  the  pious  king  Hezekiah  (2  Kings  18  :  4)^ 
as  it  had  been  misused  for  idolatry. 

Question  97. 

Are  imayes  then  not  at  all  to  be  made  f 

God  neither  can  nor  may  be  represented  by  any  means ;  but  as  to 
creatures,  though  they  may  be  represented,  yet  God  forbids  us  to 
make,  or  have  any  resemblance  of  them,  either  in  order  to  worship 
them,  or  to  serve  God  by  them. 

1.  God  must  not,  because  He  cannot,  be  represented. 

a)  He  is  spirit  and  invisible,  and  nothing  in  the 
world  can  serve  the  purpose,  even  in  a  slight  degree 
only  of  symbolically  presenting  or  representing  Him. 
John  4  :  24,  Rom.  1  :  20,  John  1  :  18,  Isa.  46  :  5. 

b)  Man  does  not  need  the  help  of  an  image  to  realize 
God's  presence,  as  He  is  Himself  everywhere  present. 
Acts  17  :  27,  28. 


356  THE  HEIDELBERG  CATECHISM. 

c)  Objection  is  made  that  in  the  Old  Testament  God 
appeared,  e.  g.,  to  Abraham,  in  human  form,  and,  there- 
fore, might  also  be  represented  in  human  form,  espe- 
cially since  man  also  is  created  in  the  image  of  God. 
The  reply  to  this  is:  1.  That  we  are  no  longer  under 
the  old  covenant,  where  God  revealed  Himself  by  visi- 
ble manifestations  ;  2.  That  we  have  no  picture  of  such 
3i  manifestation  of  God ;  3.  That  the  creation  of  man 
in  the  image  of  God  is  not  to  be  understood  of  the  out- 
ward form  of  man  (Eph.  4  :  24).  Acts  17  :  29,  "  For- 
asmuch then  as  we  are  the  offspring  of  God,  we  ought 
not  to  think  that  the  Godhead  is  like  unto  gold,  or  sil- 
ver, or  stone,  graven  by  art  and  man's  device."  This 
is  true  not  only  of  the  idols  of  the  heathen,  but  also  of 
the  representations  which  we  make  in  our  thoughts  of 
the  only  true  God. 

d)  It  is  further  said  :  Christ  at  least  we  may  and 
can  represent  by  means  of  pictures,  since  He  appeared 
in  the  flesh  and  became  in  form  like  other  men.  To 
this  the  reply  is  that  we  have  even  no  picture  of  Christ ; 
for  the  tradition  that  the  Evangelist  Luke,  who,  it 
must  be  remembered,  was  not  a  painter,  but  a  physi- 
cian (Col.  4 :  14),  made  a  picture  of  Christ  from  the 
impression  of  His  face  upon  the  handkerchief  of  Vero- 
nica (which,  besides,  is  not  known  to  exist),  is  a  Romish 
fable.  When  a  painter  or  a  sculptor  makes  a  picture 
of  Christ,  he  does  not  follow  any  particular  model,  but 
rather  his  own  fancy.  It  may  be  then  "  like  another 
man,"  but  it  is  not  a  picture  of  Christ  as  He  appeared 
in  the  flesh. 

2.  Not  in  any  sense,  however,  are  the  plastic  arts, 
painting  and  sculpture,  forbidden  to  Christians.  "  Crea- 
tures (all  created  things)  may  (can)  be  represented  by 
pictures." 


THE  HEIDELBERG  CATECHISM.  357 

For  God  Himself,  already  under  the  old  covenant, 
filled  men  with  His  spirit  and  with  wisdom  to  do  all 
manner  of  work  and  to  devise  curious  works.  Ex.  35  : 
30-35.  But  no  abuse  is  to  be  made  of  such  pictures, 
"  to  worship  them,  or  to  serve  God  by  them."  As 
everything  human,  so  also  the  plastic  arts,  which  are 
not  indebted  to  Christianity  for  their  origin,  are  to  be 
brought  within  its  sphere  and  are  to  be  permeated  by 
its  spirit.  We  may  honor  true  artists,  may  find  joy  in 
their  works  and  adorn  our  walls  with  good  pictures. 
But  in  this  connection  it  is  also  to  be  remembered  how 
much  harm  is  done  to  the  souls  of  the  young  and  old 
by  poor,  and  at  the  same  time  unchaste  pictures,  which 
excite  sensual  desires.  The  young  ought  to  be  warned 
sincerely  and  earnestly  against  such  pictures,  in  order 
that  their  imagination  may  not  poison  the  entire  life, 
at  an  age  when  the  impressions  are  the  most  lasting, 
and  other  temptations  may,  thereby,  become  so  much 
the  more  dangerous. 

Zwingli.  "  Pictures  which  are  not  used  for  purposes 
of  worship,  or  in  connection  with  which  it  is  not  to  be 
feared  that  they  will  be  used  for  this  purpose,  I  do  not 
reject ;  on  the  contrary,  I  recognize  painting  and 
sculpture  as  gifts  of  God." 

Calvin  (in  the  Geneva  Catechism) :  "  It  is  not  to  be 
understood  that  these  words  reject  all  painting  and 
sculpture ;  we  are  only  forbidden  to  make  pictures  for 
the  purpose  of  seeking  or  worshipping  God  by  them, 
or,  which  amounts  to  the  same  thing,  to  worship  them 
to  the  honor  of  God,  or  misuse  them,  in  any  manner 
whatsoever,  superstitiously  for  idolatrous  purposes." 


358  THE  HEIDELBERG  CATECHISM. 

Question  98. 

But  may  not  images  be  tolerated  in  the  churches,  as  books  to  the 
laity  f 

No ;  for  we  must  not  pretend  to  be  wiser  than  God,  who  will 
have  his  people  taught,  not  by  dumb  images,  but  by  the  lively 
preaching  of  his  word. 

1.  The  use  of  pictures  in  churches  is  defended  even 
by  the  Lutherans,  on  the  ground  (to  use  an  expression 
of  Gregory)  that  they  are  "  lay-books,"  i.  e.,  that  the 
common  people  are  instructed  and  edified  by  them. 
The  Romish  Church  makes  a  distinction  between  the 
"  laity"  and  "  the  clergy,"  i.  e.,  between  the  people  and 
the  clergy  or  priesthood,  a  distinction  which  does  not 
hold  under  the  new  covenant.  1  Peter  2 :  9.  Under 
the  new  covenant  the  knowledge  of  God  is  to  be 
imparted  to  all  believers  in  the  same  way,  by  means  of 
God's  word  and  spirit.  John  6  :  45,  *'  It  is  written  in 
the  prophets.  And  they  shall  be  all  taught  of  God. 
Every  man  therefore  that  hath  heard,  and  hath  learned 
of  the  Father,  Cometh  unto  me."  Jer.  31:  34,  "And 
they  shall  teach  no  more  every  man  his  neighbor,  and 
every  man  his  brother,  saying,  Know  the  Lord  :  for 
they  shall  all  know  me,  from  the  least  of  them  unto 
the  greatest  of  them,  saith  the  Lord  :  for  I  will  forgive 
their  iniquity,  and  I  will  remember  their  sin  no  more." 

2.  In  school,  pictures  may  be  used  to  fix  the  atten- 
tion for  purposes  of  instruction,  but  in  churches,  devo- 
tion is  disturbed,  rather  than  furthered,  by  pictures. 
There  are  "  dumb  idols,"  with  which  to-day  yet  the 
worst  abuses  are  practiced  in  large  parts  of  Christen- 
dom. Think  of  the  many  "  pictures  of  saints"  and  of 
the  "  pictures  of  the  Virgin  Mary,"  which  are  repre- 
sented as  working  miracles  in  all  lands,  from  which 
the  laity  in  large  numbers  seek  help  year  after  year. 
Hab.  2 :  18-20. 


THE  HEIDELBERG  CATECHISM.  359 

3.  "  We  must  not  pretend  to  be  wiser  than  God," 
and,  therefore,  must,  not  seek  any  other  means  of  knowl- 
edge than  He  Himself  has  ordained.  He  *'  will  have 
his  people  taught  by  the  lively  preaching  of  his  word." 
Where  this  is  vigorously  prosecuted,  no  other  means  of 
instruction  or  edification  are  needed  in  the  churches ;  but 
the  more  this  is  neglected,  or  the  people  turn  against  it, 
the  more  is  satisfaction  sought  in  outward  things,  such 
as  pictures,  crucifixes,  etc.  The  Church  father  Hie- 
ronymus  already  complained  (died  420)  :  "  AVhen  the 
Church  still  used  wooden  cups  (at  the  communion),  it 
had  golden  bishops  ;  now  it  uses  golden  cups  and  has 
wooden  bishops."  Let  us  not  be  disturbed  by  the 
reproach  that  our  Reformed  churches  are  '*  bare"  and 
our  worship  "  barren."  The  most  beautiful  ornament 
of  a  Christian  church  is  the  "lively  preaching  of  the 
word  of  God"  and  a  living  congregation.  Ps.  93 :  5, 
"  Thy  testimonies  are  very  sure :  holiness  becometh 
thine  house,  O  Lord,  forever." 

4.  With  the  secularization  of  the  Church  at  the 
beginning  of  the  Middle  Ages,  pictures  were  given  a 
place  in  the  houses  of  worship,  notwithstanding  the 
opposition  of  many  earnest-minded  men.  Of  this  we 
still  have  evidence  in  the  Church  father  Epiphanius, 
Bishop  of  Salamis  (died  403). 

In  a  letter  to  Bishop  John  of  Jerusalem,  which  Hie- 
ronymus  recommends  to  the  attention  of  the  churches, 
he  writes  :  "  When  we  went  together  to  the  sacred 
place  of  Bethlehem,  in  order,  according  to  Christian 
custom,  to  gather  alms  there  (a  collecting  tour),  and  I 
came  into  a  village  named  Anablatha,  and,  in  passing 
through,  saw  a  light  burning,  I  asked  what  kind  of  a 
place  that  was.  When  I  heard  that  it  was  a  church,  I 
entered  to  pray.  I  found  at  the  church  door  a  colored 
curtain  with  a  picture  of  Christ  or  of  some  saint  painted 
on  it.     I  cannot  recall  definitely  whom  it  was  to  repre- 


360  THE  HEIDELBERG  CATECHISM. 

sent.  When  I  saw  hanging  in  a  Christian  church, 
contrary  to  the  command  of  the  Scriptures,  the  picture 
of  a  man,  I  tore  it  down,  and  gave  those  present  the 
advice  that  they  should  rather  wrap  and  bury  in  it  the 
body  of  some  poor  person.  I  pray  you  to  inform  the 
ministers  of  that  place  to  accept  from  the  bearers  of 
this  letter  another  curtain,  which  we  hereby  send,  and 
command,  that  in  the  future  such  curtains,  as  are  con- 
trary to  the  Christian  religion,  be  not  used  in  the 
Christian  churches.  For  it  belongs  to  the  responsibili- 
ties of  your  office  that  you  should  guard  against  the 
commission  of  such  offences,  which  are  unbecoming  to 
the  Christian  Church  and  the  people  entrusted  to  you." 

Question  99 

What  is  required  in  the  third  command? 

That  we,  not  only  by  cursiog,  or  perjury,  but  also  by  rash  swear- 
ing, must  not  profane  or  abuse  the  name  of  God,  nor  by  silence  or 
connivance  be  partakers  of  these  horrible  sins  in  others  ;  and  briefly, 
that  we  use  the  holy  name  of  God  no  otherwise  than  with  fear  and 
reverence  ;  so  that  he  may  be  rightly  confessed,  and  worshipped  by 
us,  and  be  glorified  in  all  our  words  and  works. 

Question  100 

Is  then  the  profaning  of  God's  name,  by  swearing  and  cursing,  so 
heinous  a  sin,  that  his  wrath  is  kindled  against  those  who  do  not 
endeavor,  as  much  as  in  them  lies,  to  prevent  and  forbid  such  cursing 
and  sivearing  f 

It  undoubtedly  is  ;  for  there  is  no  sin  greater  or  more  provoking 
to  God  than  the  profaning  of  his  name,  and  therefore  he  has  com- 
manded this  sin  to  be  punished  with  death. 

I.  What  is  Forbidden. 

1.  A  name  is  a  word  used  to  characterize  a  person,, 
or  an  object,  visible  or  invisible.  The  names  of  God 
represent 

a)  The  Person  of  God  ("God,"  ''the  Lord,"' 
"  Father,"  "  Son,"  "  Holy  Ghost"). 


THE  HEIDELBERG  CATECHISM.  361 

b)  His  Being  ("  the  Eternal,"  "  the  Almighty"),  and 

c)  His  revelation  in  Creation  (in  the  words  "heaven," 
the  "  elements,"  "  thunder,"  "  lightning"),  and  in  grace 
("cross,"  "sacrament"). 

2.  The  name  of  God  is  "  holy,"  i.  e.,  it  is  given  to  us 
only  for  the  use  for  which  God  intended  it,  and,  there- 
fore, when  it  is  blasphemed,  i.  e.,  when  anything 
unseemly  or  offensive  is  spoken  concerning  God,  or 
when  it  is  taken  in  vain,  i.  e.,  used  falsely,  God  will 
not  look  with  allowance  upon  such  wickedness,  but  will 
punish  it  according  to  His  holiness  and  justice.  "  The 
Lord  will  not  hold  him  guiltless  that  taketh  his  name 
in  vain."  Ex.  5 :  2. 

3.  The  name  of  God  is  blasphemed  and  taken  in 
vain  : 

a)  By  swearing.  By  this  we  mean  to  wish  ill  to 
oneself  or  to  others  by  the  use  of  the  name  of  God  or 
of  His  creatures.  likewise  it  is  swearing  when  the 
name  of  God  or  of  His  creatures  is  used  to  express 
anger  or  astonishment.  Swearing  is  not  weakened,  as 
is  imagined,  by  changing  the  oaths  so  that  the  words 
have  a  different  sound. 

In  explaining  this  subject  to  children,  one  needs  to 
guard  himself  against  being  the  means  of  bringing 
oaths  to  their  knowledge.  It  is  better  to  limit  oneself 
to  such  oaths  as  have  already  been  noticed  among 
them,  or  are  known  to  be  in  common  use  among  the 
people.  Lev.  24:  15,  Prov.  21:  10,  James  3:  8-10, 
Eom.  12  :  14. 

But  has  not  God  Himself  made  use  of  the  oath,  and 
have  not  the  prophets  done  the  same  in  His  name  ? 
e.  ^.,  "  cursed  is  the  ground"  (Gen.  3:  17),  "cursed 
be  he  that  confirmeth  not  all  the  words  of  this  law  to 
do  them"  (Deut.  27:  26),  "cursed  be  the  man  that 
trusteth  in  man"  (Jer.  17:  5),  etc.  Such  "  cursing" 
is  the  threatening  or  the  suspending  over  human  sin 
30 


362  THE  HEIDELBERG  CATECHISM. 

of  God's  righteous  piuiishraent,  which  punisliment 
itself  is,  on  this  account,  also  called  a  curse.  This  is 
something  entirely  different  from  man's  cursing. 

Again,  how  are  we  to  explain  the  so-called  "  impre- 
catory Psalms,"  which  invoke  evil  upon  enemies,  e.  g., 
Ps.  35,  69,  109,  etc.  ?  In  these  there  is  no  reference  to 
personal  enemies,  but  to  the  enemies  of  God  and  of 
His  kingdom,  who  hate  and  threaten  to  destroy  the 
righteous  on  account  of  their  acknowledgment  of  God. 
They,  therefore,  pray  to  God  for  help  and  for  His 
judgment  upon  the  ^yicked. 

Example  of  a  swearer  :  Shimei,  2  Sam.  16  :  5-8. 

b)  By  perjury.  The  oath  is  an  affirmation  by  the 
invocation  of  God's  name.  Whoever  makes  an  affirm- 
ation that  is  not  in  accordance  with  fact,  either  by  not 
telling  the  truth  or  by  breaking  a  promise,  has  sworn 
fasely  or  committed  perjury.  Lev.  19  :  12. 

c)  By  unnecessary  swearing,  i.  e.,  through  frivolous 
affirmations,  either  in  statements  or  promises,  by 
invoking  the  name  of  God  in  daily  life  or  habitually. 
Lev.  5  :  4,  Matt.  5  :  34-37.  It  is  evident  that  Jesus 
forbids  in  these  passages  unnecessary  swearing  in  daily 
life,  and  not  the  oath  in  general.  This  is  indicated  by 
the  language  in  which  He  refers  to  the  daily  life,  and 
in  which  He  does  not  include  an  oath  in  the  name  of 
God.  His  followers  are  to  be  so  established  in  the 
truth  that  a  simple  yea  or  nay,  without  an  affirmation, 
suffices  ;  "  yea,  yea,  nay,  nay,"  i.  e.,  a  yea  that  is  really 
yea,  and  a  nay  that  is  really  nay.  Misleading  expres- 
sions are  also  forbidden. 

d)  Of  this  character  is  also  the  misuse  of  God's 
name,  which  occurs  1)  When  it  is  spoken  thought- 
lessly. 2)  When  it  is  used  hypocritically  in  order  to 
appear  pious,  or  in  the  mumbling  of  prayers  by  rote. 
Matt.  6:7.     3)   When  Scripture  is  used  in  jest. 

e)  By  silence  and  connivance,  whereby  "  we  are  par- 


THE  HEIDELBERG  CATECHISM.  363 

takers  of  these  horrible  sins  in  others,"  because  he  who 
listens  to  and  connives  at  these  sins,  to  say  the  least, 
awakens  the  suspicion  that  he  does  not  disapprove  of 
them.  Lev.  5 :  1,  Prov.  29  :  24,  Eph.  5  :  11. 

II.  What  Is  Commanded. 

Over  against  the  prohibition  stands  the  command, 
viz.,  that  we  are  to  use  the  name  of  God  properly,  as 
is  becoming  toward  a  holy  God,  and  for  the  purpose 
for  which  He  has  revealed  His  name.  Ex.  3  :  15. 

a)  We  are  to  use  it  with  "  fear  and  reverence,"  for 
it  is  the  name  of  the  almighty  and  holy  God.  The 
expressions,  "  our  dear  God"  or  "  the  good  Lord,"  are 
more  childish  than  childlike,  and  tend  to  produce 
enfeebling  conceptions  of  God  ;  they  ought  not  to  be 
used.  Isa.  8 :  13,  Matt.  10  :  28,  Mai.  4  :  2. 

b)  The  name  of  God  is  "  rightly  confessed  by  us"  if 
by  the  use  of  it,  in  the  presence  of  friend  and  foe,  we 
openly  show  that  He  is  our  God,  and  that  we  are  His 
children  in  Christ  Jesus.  We  are  not  through  the  fear 
of  man  to  hesitate  to  name  the  name  of  God,  and, 
instead,  speak  in  a  general  way  about "  heaven  ;"  which 
amounts  to  denying  God  and  to  be  ashamed  of  Him. 
Matt.  10 :  32,  33,  1  Peter  3 :  15,  Rom.  10 :  10. 

c)  The  name  of  God  is  "  rightly  worshipped  by  us," 
if  we  speak  with  Him  in  prayer,  or  call  to  Him  for 
help  in  need.  Rom.  10:  13,  Ps.  50:  15. 

•  d)  The  name  of  God  "  is  glorified  in  all  our  words 
and  works,"  when  all  our  words  and  deeds  conform  to 
His  will  and  pleasure,  and  we,  who  are  called  by  His 
name,  show,  thereby,  that  His  power  dwells  in  us. 
Col.  3  :  17,  1  Peter  2 :  9. 

III.  The  Heinousness  of  Blasphemy. 

1.  There  is  no  greater  sin   than  to   blaspheme   the 
name  of  God  in  any  of  the  above-mentioned  ways  ;  for 
a)  It  is  a  personal  insult  to  Almighty  God. 


364  THE  HEIDELBERG  CATECHISM. 

b)  He  has  ])ronounced  against  it  in  His  law  the 
heaviest  penalties.  Lev.  24  :  16. 

c)  He  has  Himself  added  to  the  third  commandment 
the  special  threat :  "  the  Lord  will  not  hold  him  guilt- 
less that  taketh  His  name  in  vain." 

2.  Therefore  all — every  individual,  but  especially- 
Christian  governments, — are  bound,  as  much  as  pos- 
sible, to  assist  in  preventing  this  terrible  sin  and  to 
forbid  it.  (In  earlier  times  it  was  punished  with  death 
in  Christian  countries.) 

Question  101. 

May  ive  then  swear  religiously  by  the  name  of  God  ? 

Yes ;  either  when  the  magistrates  demand  it  of  the  subjects,  or 
when  necessity  requires  us  thereby  to  confirm  fidelity  and  truth,  to 
the  glory  of  God,  and  the  safety  of  our  neighbor  ;  for  such  an  oath 
is  founded  on  God's  word,  and  therefore  was  justly  used  by  the 
saints,  both  in  the  old  and  new  testament. 

Question  102. 

May  we  also  sivear  by  saints,  or  any  other  creatures  f 
No  ;  for  a  lawful  oath  is  a  calling  upon   God,  as   the  one  who 
knows  the  heart,  that  he  will  bear  witness  to  the  truth,  and  punish 
me  if  I  swear  falsely  ;  which  honor  is  due  to  no  creature. 

I.  What  Kind  of  Oaths  are  to  be  Allowed. 

The  name  of  God  is  taken  in  vain  by  false  oaths  or 
frivolous  swearing,  but  neither  the  third  commandment 
nor  the  sermon  on  the  mount  (Matt,  o :  34-37)  forbids 
the  general  use  of  the  name  of  God  in  oaths.  A  proper 
oath  is  rather  a  religious  matter,  a  divine  act.  The 
question  with  reference  to  such  an  oath  is,  how  it  has 
been  occasioned  and  what  is  its  object? 

1.  The  occasion.  Oaths  are  allowed  under  two  cir- 
cumstances : 

a)  "  When  the  magistrates  demand  it  of  their  sub- 
jects." Ex.  22:  10,  11,  Ezra  10:  5,  Rom.  13:  1,  4. 


THE  HEIDELBERG  CATECHISM.  365 

b)  "  When  necessity  requires  it  of  us,"  but  only  for 
the  purpose  of  maintaining  and  furthering  fidelity  and 
truth.  The  necessity  for  the  oath  rests  chiefly  upon 
the  corruption  which  prevails  among  men.  Ps.  116  :  11. 
But  a  necessity  for  swearing  without  a  summons  of  the 
government  in  individual  cases  can  be  justified  only 
when  specially  important  matters  are  involved,  in 
which  "  truth  and  fidelity  to  the  glory  of  God  are 
thereby  confirmed."  Heb.  6  :  16. 

2.  The  oath  must  be  to  the  glory  of  God  and  tor  the 

safety  of  our  neighbor.  -.^    ^  r^, 

a)  "  To  the  glory  of  God."  Deut.  10:  20,  2  Chron. 

15  •  14. 

b)  To  the  safety  of  our  neighbor."  Josh  2 :  12 ;  9  : 

15. 

3.  "  Such  an  oath  is  founded  on  God's  word"  and 
the  example  of  "  the  saints,  both  in  the  Old  and  the 
New  Testament."  .r     oo 

a)  "  On  God's  Word."  Deut.  6 :  13,  Isa.  45 :  23. 
God  Himself  made  use  of  the  oath.  Gen.  22  :  16,  Ps. 
110 :  4,  Heb.  6 :  17  (v.  16 :  "  For  men  verily  swear 
by  the  '  greater :  and  an  oath  for  confirmation  is  to 
them  an  end  of  all  strife."  Therefore  God  swears  by 
Himself,  because  there  is  no  one  greater  than  He  is). 

b)  "  Such  an  oath  was  justly  used  by  the  saints,  both 
in  the  Old  and  the  New  Testament."  In  the  Old  Tes- 
tament: Abraham,  Gen.  14:  22;  24:  3;  Isaac,  Gen. 
26  :  31  ;  Jacob,  Gen.  31  :  53  ;  David,  1  Sam.  24 : 
22.  In  the  New  Testameni :  Paul,  Rom.  9:1.  Christ 
made  use  of  the  oath  when  the  government,  the  high- 
priest  and  necessity  required  it  to  confirm  the  truth 
that  He  was  the  Son  of  God.  Matt.  26 :  63,  64.  The 
form  of  the  oath  among  the  Jews  differed  from  that  in 
use  among  us,  since  the  judge  pronounced  the  form  of 
the  oath,—"  I  adjure  thee  by  the  living  God"— and  in 
the  same  way  the  one  sworn,  responded  to  what  was  to 


366  THE  HEIDELBERG  CATECHISM. 

be  confirmed :  "  Thou  sayest  it,  it  is  so,  i.  e.,  I  con- 
firm it." 

11.  What  a  Lawful  Oath  Is. 

"  Lawful,"  i.  e.,  allowed,  and  to  be  recognized  as 
legal  and  valid  is  only  an  oath  that  is  sworn  in  the 
name  of  God. 

1.  The  lawful  oath  is 

a)  Calling  upon  God.  Isa.  65  :  10,  2  Cor.  1 :  23. 

b)  "As  the  only  one  who  knows  the  heart"  (the  all- 
knowing  One),  who  alone  knows  the  secrets  of  the 
heart,  that  He  will  bear  witness  to  the  truth,  i.  e.,  as  a 
witness  vouch  for  the  truth  of  a  declaration  or  of  a 
promise.  1  Kings  8 :  39. 

c)  As  the  highest  judge  (the  Almighty),  '*  who  will 
punish  me  if  I  swear  falsely."  Deut.  32  :  35. 

2.  The  oath  is  therefore  (briefly)  :  the  calling  upon 
God  as  a  witness  to  the  truth,  and  as  the  avenger  of 
untruth. 

3.  An  oath  can  be  taken  only  before  God  as  the  all- 
knowing  One  (searcher  of  hearts)  and  the  Almighty 
(judge),  and,  therefore,  not  before  "saints  or  any  other 
creatures,"  because  to  them  does  not  belong  such 
honor  as  is  involved  in  an  invocation,  which  implies 
that  the  one  invoked  is  almighty  and  omniscient.  Jer. 
5:7. 

4.  When  truth  and  fidelity,  to  which  God  is  sum- 
moned as  witness,  are  broken  through  untruth  and 
unfaithfulness,  under  the  first  circumstances  there  is 
sworn  a  false  oath  or  perjury  is  committed,  and  in  the 
second  the  oath  taken  is  broken.  When  in  testifying, 
something  is  definitely  affirmed  of  which  one  is  not 
quite  certain,  and  which  subsequently  p>i*oves  untrue, 
one  has  committed  heedless  perjury.  It  is  also  to  be 
considered  a  false  oath  when  one  makes  silent  reserva- 
tions, by  which  violence  is  done  to  the  truth  as  a 
whole,  or  when  one  uses  misleading  expressions.     By 


THE  HEIDELBERG  CATECHISM.  367 

such  a  course  Almighty  God  is  mocked.  "  Rather  lose 
money  and  possessions  than  to  swear  falsely."  (Pro- 
verb.)  Lev.  19:  12,  Prov.  6:  19,  Gal.  6  :  7. 

5.  A  lawful  oath  must  be  kept  inviolable,  even  when 
one  suffers  danger  or  loss  thereby.  Num.  30 :  2.  But 
a  wicked  oath,  i.  e.,  one  in  which  a  man  has  committed 
himself  to  do  what  is  sinful,  dare  not  be  kept,  because 
it  involves  a  two-fold  sin,  both  in  the  promise  and  in 
the  act.  An  example  of  what  one  is  not  to  do  under 
such  circumstances,  is  found  in  Herod,  Matt.  14 :  7-10. 
On  the  contrary,  an  example  of  the  opposite  kind, 
which  teaches  us  what  to  do,  is  found  in  David,  who  in 
excitement  had  sworn  death  against  Nabal  and  against 
all  his  household,  but  did  not  execute  his  oath.  1  Sam. 
25 :  22,  32-34. 

6.  The  different  kinds  of  oaths.  Either  a  declara- 
tion or  a  promise  is  confirmed  by  an  oath  ;  the  former, 
which  concerns  the  "  truth,"  is  called  an  oath  of  testi- 
mony, and  the  latter,  which  relates  to  fidelity,  is  called 
an  oath  of  obligation.  This  again  is  manifold :  the 
oath  of  submission  and  allegiance,  the  oath  to  one's 
colors,  and  the  ofiicial  oath  ;  the  oath  which  is  taken 
by  the  members  of  an  assembly,  of  the  Diet  and  the 
Synods.  A  ruler  of  a  country,  when  he  enters  upon 
his  ofiice,  takes  the  oath  of  fidelity  to  the  constitution 
of  the  country. 

7.  The  outward  form  in  taking  the  oath.  The  one 
swearing  holds  up  the  right  hand,  the  palm  of  the 
hand  being  turned  toward  the  face,  to  indicate  thereby 
that  he  invokes  God  in  heaven  upon  his  soul.  In  the 
other  cases,  when  the  right  hand  is  raised,  the  first 
three  fingers  (the  thumb,  index  and  middle  finger)  are 
extended,  and  the  other  two  are  bent  inward,  to  indi- 
cate that  the  Triune  God  is  invoked,  and  that  both  body 
and  soul  are  pledged.  Formerly  the  left  hand  was  at 
the  same  time  laid  upon  the  Bible. 


368  THE  HEIDELBERG  CATECHISM. 

8.  At  the  side  of  the  oath  stands  the  vow,  which  is  a 
promise  not  bound  to  any  distinct  form.  Of  the  highest 
character  is  the  vow  by  the  joining  of  hands,  and  the 
pledge  "instead  of  an  oath"  ;  then  the  vow  in  general, 
whether  it  be  to  God  or  man.  A  vow  to  God  is  made, 
e.  g.,  in  confirmation,  a  vow  before  God  unto  men  in 
the  wedding  ceremony,  the  promise  of  marital  love  and 
fidelity  even  unto  death.   Ps.  50 :  14,  Eccles.  5  :  2,  4. 

Examples  :  Jacob  at  Bethel,  Gen.  28  :  20-22  ;  Han- 
nah, 1  Sam.  1 :  11,  27,  28. 

Question  103. 

What  doth  God  require  in  the  fourth  command  f 

First,  that  the  ministry  of  the  gospel  and  the  schools  be  main- 
tained ;  and  that  I,  especially  on  the  fSabbath,  that  is,  on  the  day 
of  rest,  diligently  frequent  the  church  of  God,  to  hear  his  word,  to 
use  the  sacraments,  publicly  to  call  upon  the  Lord,  and  cootribute 
to  the  relief  of  the  poor,  as  becomes  a  Christian.  Secondly,  that  all 
the  days  of  my  life  I  cease  from  my  evil  works,  and  yield  myself  to 
the  Lord,  to  work  by  his  Holy  Spirit  in  me,  and  thus  begin  in  this 
life  the  eternal  Sabbath. 

I.  Sabbath  and  Sunday. 

1.  To  hallow  the  Sabbath  means  to  separate  the  day 
appointed  for  rest  (Hebrew,  Sabbath)  from  the  remain- 
ing days  of  the  week,  so  that  ordinary  business  avoca- 
tions may  be  omitted  on  the  one  day,  and  the  congre- 
gation may  assemble  for  public  worship. 

2.  For  Israel  the  Sabbath  had  a  three-fold  signi- 
ficance— ceremonial,  social  and  moral. 

a)  Ceremonial.  1.  It  was  a  sign  under  the  old 
covenant.  Ex.  31 :  17,  *'  It  is  a  siorn  between  me  and 
the  children  of  Israel  forever."  Therefore,  verse  15, 
^'  whosoever  doeth  any  work  on  the  Sabbath  day,  he 
shall  surely  be  put  to  death." 

2.  It  served  as  a  reminder  of  the  creation,  of  the 
departure  of  Israel  out  of  Egypt,  and  of  the  giving  of 
the  hivv  at  Sinai. 

3.  It  was  intended  for  religious  gatherings. 


THE  HEIDELBERG  CATECHISM.  369 

b)  Social.  1.  The  rest,  beginning  regularly  on  the 
-seventh  day,  was  to  afford  to  the  body  and  the  soul 
necessary  relaxation  and  refreshing,  in  order  that 
man  might  not  succumb  under  his  labors.  2.  For 
those  who  served  (son  and  daughter,  man-servant  and 
maid-servant,  also  the  stranger,  the  non-Israelite,  and 
the  cattle)  the  command  was  to  afford  protection  against 
the  exhaustion  of  their  physical  powers  and  against 
-exaction.  The  Sabbath,  was  to  be  a  blessing  from  God 
to  the  laborer.  Mark  2  :  27. 

c)  Moral.  It  was  to  prevent  man's  being  submerged 
by  the  earthly  life,  and  to  incite  him  to  seek  the  higher 
gifts  of  life  in  communion  with  God. 

3.  Neither  were  the  Israelites  forbidden  by  this 
-command  to  perform  works  of  necessity  and  charity. 
Compare  the  plucking  of  the  ears  of  corn  by  the  disci- 
ples, in  order  to  satisfy  their  hunger,  Mark  2 :  23,  and 
the  healings  on  the  Sabbath  day  wrought  by  Christ, 
Mark  3  :  1,  Luke  14  :  1. 

4.  All  the  ceremonies  of  the  old  covenant  were  only 
shadows,  types  of  Christ,  and  of  the  blessings  of  the 
new  covenant.  Col.  2  :  16,  17,  "  Let  no  man  therefore 
judge  you  in  meat,  or  in  drink,  or  in  respect  of  an  holy- 
day,  or  of  the  new  moon,  or  of  the  Sabbath  days  :  which 
are  a  shadow  of  the  things  to  come  ;  but  the  body  is  of 
Christ."  In  this  sense  is  Christ's  word  to  be  under- 
stood, Mark  2  :  28,  "  The  Son  of  man  is  Lord  also  of 
the  Sabbath."  And  by  His  rest  in  the  grave  on  the 
seventh  day,  the  Sabbath,  so  far  as  its  ceremonial  sig- 
nificance is  concerned,  has  been  fulfilled  and  abolished, 
as  well  as  circumcision,  the  passover,  etc. 

5.  On  this  account  the  Christian  Church  was  free  to 
appoint,  instead  of  the  last  day  (the  seventh),  the  first 
day  of  the  week  as  a  day  of  rest  and  freedom,  as  well 
as  the  day  on  which  the  congregation  was  to  serve  the 
Lord,  thus  making  it  the  Lord's  day.      Here  also  is  to 


370  THE  HEIDELBERG  CATECHISM. 

be  found  the  ground  on  which  ceremonial  days  and 
times  were  set  aside  with  the  ceremonial  institutions, 
because  in  many  instances  the  people  still  clung  too 
readily  to  these  externals,  and  sought  help  in  them. 
Gal.  4 :  9,  10. 

6.  The  New  Testament  furnishes  the  clearest  evi- 
dence that  Christians  already  in  the  times  of  the  apos- 
tles observed  the  first  day  of  the  week,  Sunday,  as  a 
day  of  assembly.  Acts  20 :  7.  (compare  Acts  2  :  42, 
46),  1  Cor.  16:  2,  Rev.  1:  10. 

7.  As  was  the  Old  Testament  Sabbath,  so  also  is  our 
Sabbath  a  memorial  day  (remember  the  Sabbath  day) 
of  creation,  and  of  redemption — the  former  from  EgyjDt, 
the  latter  by  Christ  from  sin. 

a)  On  the  first  day  of  the  week  and  of  the  world 
God  created  light.  Gen.  1 :  3,  5. 

b)  On  the  first  day  of  the  week  Christ  arose.  Mark 
16:  2. 

8.  The  social  significance  of  the  Sabbath  as  a  pro- 
tection of  the  working  classes  against  the  exhaustion  of 
their  physical  powers  has  passed  over  to  Sunday. 

II.  Religious  Worship. 

1.  The  holyday  {i.  e.,  Sunday  and  other  religious 
holidays)  finds  its  chief  significance  in  the  observance 
of  public  worship  ;  participation  in  which  is  a  duty  for 
the  individual,  and  in  turn  becomes  to  him  a  blessing. 

2.  Therefore,  it  is  according  to  the  will  of  God  "  that 
the  ministry  of  the  gospel  and  the  schools  be  main- 
tained." 

a)  The  ministry  of  the  gospel  and  schools  serve  for 
the  instruction  of  adults  and  youths  in  true  doctrine 
unto  holiness. 

1)  The  ministry  of  the  gospel  was  instituted  by 
Christ,  individual  ministers  are  called  by  men.  Eph^ 
4:  11,  Tit.  1:  5. 


THE  HEIDELBERG  CATECHISM.  371 

2)  Schools  are  the  nurseries  of  the  Church.  Their 
most  important  function  is  to  give  religious  instruction 
by  means  of  biblical  history  and  the  catechism.  This 
is  supplemented  by  Christian  training.  Schools  are 
not  independent  institutions  of  the  same  rank  with  the 
State  and  the  Church.  They  are  entrusted  with  the 
training  of  the  members,  for  a  certain  length  of  time, 
of  both  Church  and  State,  and,  in  reality,  stand  in  the 
relation  of  helps  to  the  parent,  upon  whom,  first  of  all, 
rests  the  obligation  to  instruct  and  train  his  children. 
Deut.  6  :  7,  Gen.  18 :  19,  Ex.  13 :  8,  14. 

Three  factors  have  a  right  in  the  schools  :  The  State, 
the  Church,  and  the  parents.  The  school  is  an  insti- 
tution of  the  State,  and  its  duty  is  to  see  that  the  school 
educates  good  citizens.  It  is  the  duty  and  the  privi- 
lege of  the  Church,  which  first  established  schools,  to 
see  to  it  that  the  children  are  not  taught  infidel  and 
false  doctrine,  but  that  they  are  instructed  and  trained 
according  to  the  doctrines  of  the  Church  to  which  they 
belong.  Parents  also  have  a  right  in  the  matter, 
because  to  them  has  been  given  by  God  the  nearest 
right  to  their  children,  which  no  civil  law  can  take 
away  from  them.  " 

b)  Schools  are  to  be  maintained. 

1)  The  authorities  in  State  and  Church  must  take 
their  maintenance  to  heart,  because  the  ministry  of  the 
gospel  and  schools  are  of  the  greatest  importance  to  the 
true  culture  and  civilization  of  the  people.  Isa.  49 :  23. 

2)  Provision  must  be  made  for  the  education  of  min- 
isters and  teachers.  2  Tim.  2  :  2. 

3)  The  churches  must  furnish  the  means  for  the  sup- 
port of  ministers  and  teachers,  and  for  the  needs  of 
churches  and  schools.  1  Cor.  9 :  14,  Gal.  6  :  6. 

3.  The  most  important  function  of  the  ministry  of 
the  gospel  is  to  conduct  religious  services,  and  it  is  the 
duty  of  the  members  of  the  congregation   to  take  part 


372  THE  HEIDELBERG  CATECHISM. 

in  the  same,  "  diligently  frequent  the  church  of  God." 
Heb.  10 :  25.  The  several  parts  of  public  religious 
services  are,  as  in  the  early  Church,  so  also  in  the 
Keformed  Church  : 

a)  To  preach  and  to  learn  (not  merely  hear)  the 
Word  of  God.  Luke  U  :  28,  Rom.  10  :  17,  Eccles  5  :  1. 
Only  passages  from  the  canonical  scriptures  are  to  be 
used  as  texts  for  sermons  ;  in  the  same  way  sermons 
on  the  catechism  (the  Heidelberg)  must  be  based  upon 
passages  of  Scripture. 

b)  "  To  use  the  sacraments."  By  this  is  meant  not 
merely  participation  in  the  holy  supper,  but  also  that 
baptism  be  performed,  as  is  the  order  of  the  Reformed 
Church,  in  the  church  before  the  congregation,  so  that 
it  also  may  have  a  part  in  the  service,  and  that  adults 
may  be  reminded  anew  of  their  baptismal  covenant. 
Acts  20 :  7,  "And  upon  the  first  day  of  the  week,  when 
the  disciples  came  together  to  break  bread  (to  celebrate 
the  Lord's  Supper,  compare  Acts  2  :  42),  Paul  preached 
unto  them." 

c)  "  Publicly  to  call  upon  the  Lord"  (in  distinction 
from  family  worship).  This  is  done  by  prayer,  which 
the  minister  offers  or  reads,  and  which  every  one  is  to 
offer  in  common  with  him ;  and  by  the  singing  of  the 
congregation.  Acts  1  :  14,  Ps.  68  :  26,  Eph.  5  :  19, 
Amos  5  :  23.  As  the  first  Christians  sang  only  psalms, 
so  the  Reformed  Church  has  especially  fostered  the 
singing  of  psalms. 

d)  "  Contribute  to  the  relief  of  the  poor."  In  this 
are  included  also  other  collections  which  are  taken  for 
Church  purposes  or  for  other  needy  objects.  In  Church 
collections  it  is  proper  to  contribute  more  than  the 
so-called  "  Church  dollar,"  i.  e.,  one  penny.  The  poor 
widow  (Mark  12  :  41-44)  put  indeed  only  a  mite  into 
the  treasury,  but  it  was,  as  the  Lord  said,  all  her  sub- 
stance, i.  e.,  all   the   money   she  had,  and  which  she 


THE  HEIDELBERG  CATECHISM.  375 

needed  for  her  subsistence,  she  gave.  1  Cor.  16  :  2, 
2  Cor.  9 :  7,  Gal.  6  :  10.  "  Christian  almsgiving"  is 
proper  not  only  at  the  ordinary  Sunday  and  festival 
services,  but  also  at  the  services  of  missionary  and  Gus- 
tavus  Adolphus  Societies.  (The  word  *'  alms"  is 
derived  from  the  Greek  word,  meaning  "  mercy.") 

4.  But  public  religious  services  do  not  constitute  the 
entire  holyday  ;  to  these  must  be  added  edification  at 
home,  by  reading,  singing,  praying  and  godly  conver- 
sation in  the  family  circle  or  with  friends.    Col.  3 :  16. 

5.  The  rest  of  the  body  from  earthly  labor  and  the 
rest  of  the  soul  in  God,  as  well  as  the  work  of  God  in 
the  hearts  of  His  children,  constitute  the  holyday  and 
the  real  Sabbath  joy.  Ps.  84  :  1,2. 

6.  It  is  the  duty  of  Christian  governments  to  pro- 
vide for  Sabbath  rest,  and  to  secure  immunity  from 
hindrances  and  offences  against  such  rest.  For  Sab- 
bath observance  Christians  themselves  must  provide. 
This  must  be  done,  not  by  police  authority,  but  by  cus- 
tom ;  and  where  this  has  lost  its  power,  it  must  again 
be  restored.  Above  all,  believing  Christians  are  not 
to  make  the  day  of  the  Lord  a  day  of  pleasure  and  of 
feasting,  nor  are  they  to  participate  in  worldly  enter- 
tainments. Eph.  5  :  15,  Rom.  12  :  2. 

7.  Already  in  the  first  century  the  churches  com- 
menced to  celebrate  special  festivals  on  particular  Sab- 
baths or  on  other  days,  to  commemorate  the  mighty 
acts  of  God  :  The  Christmas  festival,  which  is  preceded 
by  Advent ;  the  Easter  festival,  preceded  by  passion 
week  and  Good  Friday  ;  the  Feast  of  Pentecost,  and 
between  this  and  the  Easter  festival,  Ascension  Day» 
To  this  have  been  added  in  the  Protestant  Church, 
the  fast-days  and  days  of  prayer,  and  the  Reformation 
festival.  A  large  part  of  the  Reformed  Church  cele- 
brates only  the  Sabbath,  others  (in  Switzerland  and 
Germany)  have  also  retained   the  traditional   festival 


374  THE  HEIDELBERG  CATECHISM. 

days.  But  in  no  wise  must  the  proclamation  of  the 
mighty  deeds  of  God  be  limited  to  the  special  festivals, 
which  are  celebrated  in  their  remembrance.   Ps.  96 :  2. 

8.  Christian  worship  in  the  times  of  the  apostles  was 
not  associated  with  the  temple  worship  of  the  wliole 
congregation  of  Israel,  but  as  the  arrangement  of  elders 
was  derived  from  the  synagogue,  the  individual  congre- 
gation, so  also  was  the  order  of  service,  in  which  the 
word  of  God  formed  the  centre.  When  the  hierarchy 
of  the  Middle  Ages  found  their  types  in  the  high- 
priests  and  priests  of  the  old  covenant,  and  a  new  "  sac- 
rifice" in  the  mass  was  invented,  a  new  temple  service 
with  altars  and  consecrations  was  established  in  the 
Christian  Church. 

The  Reformed  Church  establishes  its  order  of  wor- 
ship upon  the  Scriptures  and  upon  the  usage  of  the 
first  Christian  congregations.  There  is  especially  one 
passage  of  Scripture  which  contains  the  different  parts 
of  the  apostolic  church  service.  Acts  2 :  42 :  "And 
they  continued  steadfastly  in  the  Apostles'  doctrine 
(preaching),  and  fellowship  (participation  in  alms-giv- 
ing), and  in  breaking  of  bread  (the  use  of  the  sacra- 
ments), and  in  prayers  (to  which  also  belonged  sing- 

From  the  beginning  there  has  prevailed  in  the  Re- 
formed Church  a  certain  freedom  with  reference  to  the 
several  parts  of  church  worship,  which,  however,  has 
been  ruled  throughout  by  the  law  of  simplicity  ;  thus, 
e.  g.,  in  the  Swiss  and  the  French  Directory  of  Worship 
the  confession  of  sin  stood  first,  in  the  Palatinate,  at 
the  end.  The  true  order  of  the  different  parts  which 
have  found  a  place  in  the  services  of  the  Reformed 
Church,  is  as  follows:  1.  Singing.  2.  Confession  of 
sin  and  gracious  consolation  (announcement  of  forgive- 
ness). 3.  Prayer.  4.  Reading  of  Scripture.  (5.  Apos- 
tles' Creed.)     6.  Singing.    7.  Sermon.     8.  Prayer  and 


THE  HEIDELBERG  CATECHISM.  375 

the    Lord's   Prayer.     9.  Singing.     10.  Celebration    of 
the  sacraments.     11.  Benediction. 

III.  The  Eternal  Sabbath. 

1.  It  would  be  a  gross  perversion  to  think  that  when 
due  respect  has  been  shown  to  the  Sabbath  or  Sunday, 
it  is  not  necessary  on  the  other  days  of  the  week  to 
give  such  close  attention  to  a  godly  life.  The  Chris^ 
tian  is  to  be  the  same  in  his  working  clothes  as  in  his 
Sunday  garments.  As  in  this  life  already  we  have  in 
our  hearts  the  beginning  of  that  eternal  joy,  which 
after  this  life  will  be  perfect,  so  here  already  we  begin 
with  the  new  life  in  God,  the  eternal  Sabbath. 

2.  The  beginning  of  the  eternal  Sabbath  in  this  life 
consists  in  this  : 

a)  **  That  all  the  days  of  my  life  I  cease  from  my 
evil  works."  Isa.  58:  13,  Rom.  12:  1,  1  Peter  2  :  11, 
James  1 :  22,  27. 

b)  "  That  I  yield  myself  to  the  Lord  to  work  by  His 
Holy  Spirit  in  me."  For  otherwise  we  cannot  cease 
from  our  evil  works,  which  alone  is  not  sufficient,  for 
we  are  also  to  do  good  works,  to  which  the  Spirit 
of  God  impels  and  strengthens  us.  A  means  to  this 
€nd  is  daily  family  worship,  morning  and  evening, 
or  at  least  at  one  of  these  periods  of  the  day,  in  con- 
nection with  the  reading  of  the  divine  Word  and 
prayer,  and,  if  possible,  also  with  singing.  Gal.  5  :  16, 
18. 

3.  The  perfection  of  the  eternal  Sabbath  will  be 
found  in  the  life  beyond,  when  we  shall  be  free  from 
all  sin,  and  from  all  the  troubles  and  miseries  of  the 
present  life,  and  shall  praise  God  and  serve  Him  in 
perfect  righteousness  and  holiness  forever.  But  no 
one  will  attain  this  perfect  state  who  has  not  made  the 
beginning  here.  Heb.  4:  9,  11. 


376  THE  HEIDELBERG  CATECHISM. 

Question  104 

What  doth  God  require  in  the  fifth  command  f 

That  I  show  all  honor,  love  and  fidelity  to  my  father  and  mother,, 
and  all  in  authority  over  me,  and  submit  raybelf  to  their  good 
instruction  and  correction  with  due  obedience  ;  and  also  patiently 
bear  with  their  weakness  and  infirmities,  since  it  pleases  God  to 
govern  us  by  their  hand. 

I.  THE  DUTIES  OF  SUBJECTS  TO  SUPERIORS. 
A.  Duties  of  Children  to  Parents. 

1.  The  fifth  commandment,  with  which  the  *'  second 
table"  of  the  law  begins,  treats  in  the  first  place  of  the 
duties  of  children  to  their  parents  ("  father  and  mother" 
are  mentioned),  and  all  who  stand  in  the  same  relation 
as  these  to  children,  such  as  grand-parents,  step-parents 
and  adojDted  parents,  older  relations  and  guardians. 

2.  To  them  is  to  be  shown  : 

a)  "All  honor."  This  consists  in  heartily  esteeming 
parents,  and  manifesting  such  esteem  outwardly  in 
acts  of  respect.  Ex.  21 :  15,  17.  Modesty  and  respect 
are  due  from  youths  to  all  older  people.  Lev.  19 :  32. 

h)  "All  love,"  i.  e.,  hearty  affection  and  attachment. 
This  manifests  itself  in  an  obliging  disposition,  which 
prompts  children  to  do  any  favors  for  their  parents 
which  they  know  would  please  them,  in  praying  for 
them  and  in  not  allowing  any  one  to  alienate  them 
from,  nor  to  incite  them  against  their  parents.  Matt. 
10 :  37.  From  this  passage  it  will  be  seen  that  chil- 
dren are  to  love  their  parents  more  than  all  others,  and 
that  this  love  is  inferior  only  to  that  due  to  the  Lord. 

c)  "All  fidelity."  Children  are  to  have  confidence 
in  their  parents,  believing  that  these  mean  well  with 
them,  even  when  they  themselves  cannot  understand 
the  matter.  They  are  not  to  rob  them  of  anything, 
but  rather  shield  them  from  harm,  and  render  them 
help  and  support  whenever  possible.  Prov.  28  :  24. 


THE  HEIDELBERG  CATECHISM.  377 

d)  "  Obedience,"  in  that  "  I  submit  myself  to  their 
good  instruction  and  correction  with  due  obedience," 
and  witliout  contradiction  or  obstinacy.  By  instruc- 
tion is  to  be  understood  all  direction,  as  well  as  all  com- 
mands and  orders  which  parents  give  to  their  children  ; 
by  correction,  discipline  and  reproof,  which  are  admin- 
istered to  children  on  account  of  improper  conduct  or 
disobedience.  Prov.  1 :  8 ;  15 :  5,  Col.  3 :  20. 

It  is  the  duty  of  the  child  to  submit  to  punishment 
without  resistance,  even  when  the  same  appears  to  it 
unjust.  So  far  as  "  instruction"  is  concerned,  i.  e.,  that 
which  the  child  is  bidden  to  do  by  the  parents,  it  is  his 
duty  to  submit  only  to  "  good  instruction."  If  anything 
should  be  asked  of  the  child,  which  is  against  God's 
commandment,  and,  therefore,  evil,  the  child  must  be 
governed  by  the  law  :  "  We  must  obey  God  rather 
than  men."  As  it  unfortunately  happens  that  school 
children  are  occasionally  instigated  by  their  parents  to 
petty  thieving,  to  deception  and  lying,  and  to  other 
sins,  we  cannot  for  any  reason  avoid  emphasizing 
the  idea  of  "  good"  instruction.  But  great  care  must 
'  be  exercised  in  this  matter. 

e)  "  Patiently"  bear  with  the  infirmities  of  parents. 
Not  only  when  they  are  sick  and  old,  and  at  the  same 
time  peevish,  but  also  in  days  of  health,  when  they 
become  capricious,  irritable  or  angry,  the  child  must 
not  rise  up  against  them.  Prov.  30  :  17  ;  23  :  22.  The 
child  also  must  not  despise  its  parents  when  they  fail  in 
leading  a  godly  life.  Compare  Noah  and  his  sons.  Gen.. 
9:  21-27. 

B.  Duties  to  All  Superiors. 

"All  in  authority  over  me."  To  this  class  belong  : 
For  domestics,  their  governors ;  for  apprentices  and 
journeymen,  their  masters  ;  for  children  and  adults, 
teachers,  ministers  and  elders  ;  and  for  all  subjects,, 
great  and  small,  those  in  authority  of  every  kind, 
ol 


378  THE  HEIDELBERG  CATECHISM. 

1.  Servants,  apprentices  and  journeymen  are  to  show  : 
Honor.  1  Tim.  6  :  1. — Fidelit}^  and  obedience.  Tit. 
2:  9,  10,  Col.  3:  22.— Patience.  1  Peter  2 :  18. 

2.  Children  and  adults  are  to  show  toward  teachers, 
ministers  and  elders  :  Honor.  1  Tim.  5  :  17. — Love. 
1  Thess.  5  :  12,  13.— Obedience.  Heb.  13  :  17. 

3.  Subjects  are  to  show  toward  those  in  authority 
over  them  :  Honor.  1  Peter  2  :  17. — Love.  1  Tim. 
2:  1,  2.— Fidelity.  Matt.  22:  21.— Obedience.  Rom. 
13:  1,  2,  Tit.  3  :  1.— Patience.  Rom.  13:  5. 

4.  In  all  these  relations  it  is  always  true  that  the 
authority  of  God,  whose  commands  take  precedence  of 
all  others,  stands  above  all  human  authority.  Acts 
5:  29. 

C.  The  Basis  of  These  Duties. 

The  demand  for  the  respect  and  obedience  of  chil- 
dren and  subjects  toward  parents  and  superiors  rests 
upon  this,  that  "  it  pleases  God  to  govern  us  by  their 
hand."     In  so  far  tliey  are  God's  representatives. 

a)  Parents.  Gen.  18 :  19. 

b)  Those  in  authority.  Eph.  6 :  7. 

c)  Ministers.   Luke  10  :  16. 

d)  Powers.  Rom.  13  :  1,  1  Peter  2:  13. 

II.  DUTIES  OF  SUPERIORS  TOWARD  THEIR  INFERIORS. 

"  Since  it  pleases  God  to  govern  us  by  their  hand," 
implies  not  only  for  parents  and  all  superiors  the  right 
to  demand  respect  and  obedience,  but  also  the  duty,  as 
God's  representatives,  to  conduct  themselves  toward 
their  children  and  subjects,  and  to  "govern"  them, 
according  to  the  will  of  God.  It  is  the  duty  of  par- 
ents and  of  all  in  authority  to  care  for  the  welfare  of 
the  bodies  and  the  salvation  of  the  souls  of  their  chil- 
dren, and  of  those  committed  to  them  ;  while  ministers 
and  teachers  are  chiefly  to  seek  the  salvation  of  the 
soul  and  the  cultivation  of  the  spirit,  those   in   author- 


THE  HEIDELBERG  CATECHISM.  379 

ity  the  preservation  of  civil  order.  But  all  are  in 
duty  bound  to  give  their  subjects  the  example  of  an 
upright  life. 

1.  Parents.    1  Tim.  5:  8,  Prov.  13  :  24,  Eph.  6  :  4. 

2.  Those  in  authority.  Jer.  22  :  13,  Eph.  6  :  9. 

3.  Ministers  and  teachers.  Ezek.  3  :  17-21,  Acts 
20 :  28,  2  Tim.  4 :  2,  Tit.  2  :  7,  1  Peter  5  :  2,  3,  Matt. 
5  :  19.  It  is  an  evil  day  when  it  may  be  said  of  a 
minister  or  of  a  teacher  that  to  him  applies  the  prov- 
erb :  "  Follow  my  words  and  not  my  works." 

4.  The  government.  Prov.  8  :  16,  Rom.  12  :  8,  Ps. 
82:  3. 

Examples.  1.  Children,  a)  Pious :  Jesus  (Luke 
2:  49,  51,  John  19:  26,  27),  Shem  and  Japhet  (Gen. 
9  :  23),  Joseph  (Gen.  37  :  2,  13,  14 :  45 :  9-11  ;  46  : 
29),  Ruth  (1:  16,  17). 

b)  Wicked  :  Ham  (Gen.  9 :  21,  22),  Esau  (Gen. 
28  :  6-9),  Hophni  and  Phinehas  (1  Sam.  2  :  12),  Absa- 
lom (2  Sam.  15:  6). 

2.  Parents,  a)  Faithful :  The  parents  of  Moses  (Ex. 
2:  1),  of  Samuel  (1  Sam.  1:  20-28),  of  Jesus  (Matt. 
2  :  13-15,  Luke  2  :  44-46,  John  19  :  25) ; 

b)   Unscrupulous :  Eli  (1  Sam.  3 :  13). 

3.  Servants,  a)  Good  :  Eliezer  (Gen.  24  :  9,  12,  27, 
56),  Joseph  (Gen.  39:  2,  5,  8,  9,  20-23). 

b)  Wicked  :  Gehazi  (2  Kings  5  :  19),  the  servants 
of  Job  (Job  19:  15,  16). 

4.  Rulers,  a)  Good  :  The  centurion  of  Capernaum 
(Luke  7:2); 

b)  Evil :  Laban  (Gen.  31 :  38-41)  ; 

5.  Members  of  the  Church,  a)  Faithful  :  The  Phil- 
ippians  (Phil.  4:  1,  10,  14)  ; 

b)  Malicious  :  Alexander  the  coppersmith  (2  Tim. 
4:  14,  15). 

6.  Ministers  and  teachers,  a)  Faithful  :  Paul  (Acts 
20  :  31,  Eph.  3  :  14,  Phil.  1  :  3-5) ; 


380  THE  HEIDELBERG  CATECHISM. 

b)  False:  False  prophets  (Jer.  14:  14;  8:  10,  11, 
Matt.  7  :  15,  16),  heretics  (Gal.  2  :  4,  5,  2  Peter  2  : 
1-3,  1  John  4  :  1-3). 

7.  Subiects,  a)  Obedient:  Christ  (Matt.  22  :  15-21  ; 
17  :  24-27),  David  (1  Sam.  24). 

b)  Seditious  :  The  rebellion  of  Korah  (Num.  16). 

8.  Governments,  a)  Good  :  Solomon  (1  Kings  3  : 
3-10),  Hezekiah  (2  Kings  18 :  3-7),  Josiah  (2  Chron. 
34); 

b)  Wicked  :  Ahab  (1  Kings  16-22),  the  Sanhedrim 
at  Jerusalem  (Matt.  26  :  59). 

(Question  105 

What  does  God  require  in  the  sixth  command  f 

That  neither  in  thoughts,  nor  words,  nor  gestures,  much  less  in 
deeds,  I  dishonor,  hate,  wound,  or  kill  ruy  neighbor,  by  myself,  or 
by  another;  but  that  I  lay  aside  all  dtsire  of  revenge  :  also  that  I 
hurt  not  myself,  nor  wilfully  expose  myself  to  any  danger.  Where- 
fore also  the  magistrate  is  armed  with  the  sword  to  prevent  murder. 

Question  106. 

But  this  command  seems  only  to  speak  of  murder. 

In  forbidding  murder,  God  teaches  us,  that  he  abhors  the  causes 
thereof;  such  as  envy,  hatred,  anger,  and  desire  of  revenge  ;  and 
that  he  accounts  all  these  as  murder. 

Question  107. 

But  is  it  enouyh  that  we  do  not  kill  any  mcui  in  the  manner  men- 
tioned above  f 

No  ;  for  when  God  forbids  envy,  hatred,  and  anger,  he  commands 
us  to  love  our  neighbor  as  oui  selves  ;  to  show  patience,  peace,  meek- 
Dtss,  meicy,  and  all  kindness  towards  him,  and  prevent  his  hurt  as 
much  as  in  us  lies ;  and  that  we  do  good  even  unto  our  enemies. 

The  purpose  of  commandments  6 — 0  is  the  protec- 
tion of  our  neighbor  and  of  ills  propeity.  The  sixth 
commandment  pertains  to  our  neighbor's  life,  the  sev- 
enth to  his  i'amily,  the  eighth  to  his  property,  and  the 
ninth  to  his  honor. 


THE  HEIDELBERG  CATECHISM.  381 

I.  What  is  Forbidden  in  the  Sixth  Commandment. 

A.  Murder  is  forbidden.  To  kill  means  to  take  a 
man's  life.  There  is  one  kind  of  murder  which  destroys 
the  body,  and  another  which  destroys  the  soul.  The 
commandment  refers  chiefly  to  the  former,  to  the  slay- 
ing of  the  body.  There  is  a  distinction  to  be  made 
between  a  coarser  and  a  more  refined  form  of  murder. 
The  former  is  accomplished  by  outward  violence  or 
direct  means,  and  the  latter  by  so  undermining  and 
injuring  the  health  and  life  of  our  neighbor  that  his 
death  follows  as  a  result. 

1.  What  is  embraced  in  murder. 

a)  Reviling,  i.  e.,  speaking  evil  of  or  against  our 
neighbor.  Ps.  15  :  1,  3. 

b)  Hatred,  i.  e.,  cherishing  evil  thoughts  in  the  heart 
against  our  neighbor.  Lev.  19 :  17. 

c)  Insult,  i.  e.,  slanderous  expressions  or  acts  intended 
to  grieve  or  to  hurt.  Lev.  24 :  19. 

d)  Taking  life,  i.  e.,  the  violent  destruction  of  life. 
Lev.  24  :  17. 

e)  Revengefulness.  Lev.  19  :  18. 

/)  Self-inflicted  injury.  Prov.  24 :  8.  Injury  is 
inflicted  upon  oneself,  e.  g.,  by  withholding  from  the 
body,  through  covetousness,  whatever  is  needful  to  it, 
or  by  a  lack  of  cleanliness  and  rest,  Rom.  13  :  14 ;  or 
by  undermining  one's  health  through  intemperance  in 
eating  and  drinking,  or  sensuality,  1  Cor.  3  :  17  ;  or  by 
mutilating  one  of  the  members  of  the  body  to  escape 
military  service.  Suicide  is  especially  forbidden. 
When  this  is  caused  by  the  clouding  of  the  mind  iu 
delirium,  or  fever  heat,  a  man  is  to  be  pitied.  It  may 
also  be  caused  by  despair  over  external  circumstances 
or  inward  unrest ;  also  by  fear  of  punishment  (as  iu 
the  case  of  the  jailer  at  Philippi,  who  would  have 
killed    himself,  Acts   16  :  27).      No   man   has    power 


382  THE  HEIDELBERG  CATECHISM. 

over  his  own  life.  It  belongs  to  God,  who  gave  it. 
Examples  of  suicide  are  Saul,  1  Sam.  31  :  4,  and  Judas, 
Matt.  27  :  o. 

g)  Wanton  or  unnecessary  exposure  to  danger  or 
overtaxing  one's  strength.  This  is  presumption.  Matt. 
4  :  7.  In  this  is  included  duelling,  which  is  indefen- 
sible on  moral  grounds :  1.  Because  it  is  inspired 
either  by  revenge  or  by  a  false  sense  of  honor  ;  2. 
Because  thereby  one  exposes  his  life  wantonly,  i.  e., 
unnecessarily  to  danger  ;  and  3.  Because  the  aim  is  to 
injure  or  even  to  destroy  the  life  of  the  opponent,  or  at 
all  events  to  bring  it  into  danger.  There  is  more 
moral  courage  required,  if  one  is  the  offender,  to  ask 
for  forgiveness ;  and  if  one  is  the  offended  party,  to 
forgive  an  enemy  than  to  face  a  pistol.  The  meeting 
of  David  and  Goliath  cannot  be  quoted  as  an  example, 
since  it  was  an  act  of  war  and  the  two  decided  the  con- 
flict for  their  respective  armies.  When  the  Apostle 
Paul  demanded  as  a  matter  of  honor  of  the  magistrates 
of  the  city  of  Philippi,  who  had  punished  him  inno- 
cently and  uncondemned,  that  they  should  themselves 
bring  them  forth  out  of  the  prison,  he  was  not  anxious 
about  his  personal  honor,  but  that  no  reproach  should 
be  brought  upon  the  gospel  he  was  preaching  in  Greece, 
which  he  had  just  entered.  Under  other  circumstances 
he  was  willing  to  bear  all  manner  of  contumely  in  his 
person.  2  Cor.  11  :  23-25. 

2.  How  murder  is  committed. 

a)  In  thought.  Zech.  8  :   17. 

b)  In  words,  invective,  words  of  abuse,  and  of  rail- 
ing and  the  like.  Jer.  9 :  8,  Matt.  5  :  22. 

c)  By  angry,  threatening,  and  mocking  gestures,  etc. 
Gen.  4  :  6,  Ps.  22  :  7. 

d)  In  act,  as  when  a  man  himself  takes  the  life  of 
another  violently  or  treacherously.  Num.  35  :  16-21. 
Under  the  Mosaic  law  there  was  also  a  provision   that 


THE  HEIDELBERG  CATECHISM.  383 

when  any  one  killed  another  accidentally,  uninten- 
tionally and  without  enmity,  he  could  flee  into  one  of 
the  cities  of  refuge  in  the  land,  and  after  the  death  of 
the  highpriest  could  return  home  unpunished  ;  he  was 
thus  not  punished  by  death,  but  only  with  banishment 
or  imprisonment.     Cain  was  a  murderer.  Gen.  4  :  8. 

He  also  is  guilty  of  the  act  of  murder  who  kills  any- 
one "  by  another  when  he  incites  and  instigates  or 
authorizes  another  to  commit  the  act ;  as  David  had 
put  to  death  Uriah  (2  Sam.  12  :  9),  Ahab,  Naboth 
(1  Kings  21),  Herod,  John  (Matt.  14  :  10). 

Those  become  guilty  of  destroying  the  soul,  who 
become  to  others  a  stumbling-block  or  give  offence  tO' 
them  in  words,  gestures  or  deeds,  by  which  they  are  led 
into  sin  or  to  a  denial  of  their  faith.   Matt.  18  :  6,  7. 

B.  The  root  of  murder,  i.  e.,  the  thought  out  of 
which  the  deed  springs  is  also  forbidden. 

1.  Of  such  a  nature  are  : 

a)  Envy,  hati^ed,  anger,  which  excite  the  heart  to 
enmity  against  one's  neighbor.  Gal.  5:  19-21. 

b)  Kevenge,  i.  e.,  the  desire  to  avenge  upon  another 
a  real  or  supposed  wrong  which  one  has  suffered,  i.  e., 
to  return  evil  for  evil.  The  world  says  :  "  Revenge  is 
sweet."  It  is  indeed  so  for  the  flesh,  but  it  has  a  bitter 
root,  hatred,  and  bears  a  deadly  fruit,  enmity  unto 
death.  1  Thess.  o :  15,  Kom.  12  :  19.  Christian 
revenge  is  described  in  Rom.  12  :  20,  "  Therefore  if 
thine  enemy  hunger,  feed  him ;  if  he  thirst,  give  him 
drink  :  for  in  so  doing  thou  shait  heaj:*  coals  of  fire  on 
his  head." 

2.  Such  roots  of  evil  must  be  eradicated  from  the 
heart : 

a)  Because  from  them  finally  springs  murder,  and 
whoever  wishes  to  destroy  a  weed,  must  pull  it  up  by 
the  roots.  Matt.  15  :  19. 

b)  Because  God  hates  these  evil  desires  of  the  hearty 


384  THE  HEIDELBERG  CATECHISM. 

looks  upon   them  as  secret   murder,  and  judges  them 
the  same  as  the  deed   itself.    1    Sam.    16  :  7,  Matt,  o  : 
22,  1  John  8:  15. 
3.  Examples. 

a)  The  brothers  of  Joseph  wei-e  hostile  to  him  and 
envied  him,  and  when  they  saw  him  in  the  distance 
before  he  came  near  to  them,  they  formed  plans  to  kill 
him.  Gen.  37  :  4,  11,  18.  Envy  was,  therefore,  the 
root  of  their  murderous  thoughts. 

b)  Absalom  hated  Amnon,  and  commanded  his  ser- 
vants and  said  :  Smite  Amnon  and  slay  him.  And 
the  servants  of  Absalom  did  so.  2  Sam.  13  :  22,  28,  29. 
Absalom's  hatred  was  the  root  of  the  murder  wdiich  he 
committed  "  by  another." 

c)  The  sons  of  Jacob  became  very  wroth,  and  Simeon 
and  Levi  each  took  his  sword  and  went  into  the  city 
(Shechem)  (as  two  against  many)  boldly  and  slew  the 
males,  in  order  to  avenge  the  disgrace  brought  upon 
their  sister  Dinah.  Gen.  34 :  7,  25.  Anger  and 
reveno-e  were  in  this  case  the  root  of  murder. 

II.  What  is  Allowed. 

1.  The  State  is  allowed  to  execute  the  death  penalty, 
but  only  when  the  sentence  is  just;  otherwise  when  it 
is  inflicted  in  passion  or  unjustly,  it  is  also  murder. 
The  magistrate  bears  the  sword,  i.  e.,  he  is  to  prevent 
rnurder,  in  that  he  punishes  the  same  with  the  death 
of  the  murderer,  whereby  he  not  only  punishes  him 
and  renders  him  harmless,  but  also  deters  others  from 
<;ommitting  the  same  wicked  act.  The  execution  of 
the  death  penalty  is  not  commanded  under  all  circum- 
stances. The  pardon  of  the  criminal  is  also  allowed, 
and  the  death  penalty  may  be  entirely  remitted  or 
another  punishment  substituted  for  it.  Rom.  13  :  4, 
Gen.  9  :  6,  Matt.  20  :  52. 

2.  Self-defense.  AVhen  in  an  attack  or  a  surprise, 
by  which  our  life  is  threatened,  it  is  not  possible  for  us 


THE  HEIDELBERG  CATECHISM.  385 

to  obtain  the  protection  of  the  State,  we  are  allowed  to 
act  in  self-defense.  And  if  the  assailant  should  thereby 
lose  his  life,  it  is  not  murder  or  homicide. 

3.  Lawful  war,  which  is  to  be  looked  upon  as  the 
self-defense  of  a  people  when  they  are  attacked  or  as 
the  exercise  of  the  power  of  the  State  to  prevent  injus- 
tice when  occasion  demands  it.  A  war  occasioned  by 
ambition,  greed  of  conquest,  revenge  and  other  passions 
is  unjustifiable.  Whether  a  war  is  lawful,  is  not  to  be 
decided  by  the  individual  subject  or  soldier,  but  bv  the 
government,  which  also  carries  the  responsibility."^ 

4.  In  this  connection  may  also  be  considered  the 
killing  of  animals,  although  the  command  has  refer- 
ence only  to  the  taking  of  human  life.  Since  the  flood, 
God  has  allowed  men  to  kill  animals  in  self-protection 
and  for  food.  Gen.  9  :  2,  3,  Prov.  12  :  10.  Children 
are  to  be  warned  against  torturing  insects,  such  as  bugs, 
and  flies,  and  robbing  birds'  nests.  Many  a  murderer, 
who  ended  his  life  upon  the  gallows,  has  confessed  that 
he  commenced  in  his  youth  by  being  cruel  to  small 
animals,  especially  to  young  birds. 

III.  "What  is  Commanded  in  the  Sixth  Commandment. 

It  is  not  enough  that  we  do  not  kill  our  neighbor  or 
otherwise  injure  him  in  any  manner  (Ques.  105  and 
106),  which  God  has  forbidden,  but  He  also  commands 
us  to  act  according  to  His  will  toward  our  neighbor. 
Such  uprightness  of  conduct  expresses  itself  (Ques!  107) 
in  at  least  eight  virtues.  Every  man  is  my  neighbor 
without  reference  to  his  nationality  or  relio-ion,  and 
especially  he  who  is  in  need  of  my  help"?  Christ 
teaches  this  truth  in  the  parable  of  the  good  Samari- 
tan, Luke  10 :  29-37,  when  He  changed  the  question  : 
"  Who  is  my  neighbor  ?"  to  "  To  whom  are  you  neigh- 
bor ?"  Acts  17 :  26,  2  Peter  1:7. 

1.  "  To  love  our  neighbor  as  ourselves."     Love  is  a 
cordial  attachment  to  another.  Lev.  19  :  18.     How  we 


386  THE  HEIDELBERG  CATECHISM. 

are  to  imderstand  the  expression  "  as  ourselves"  Christ 
teaches  us  in  the  golden  rule.  Matt.  7  :  12. 

2-6.  "To  show  patience,  peace,  meekness,  mercy, 
and  all  kindness,"  through  which  love  expresses  itself. 
Col.  3  :  12,  13. 

a)  Patience  consists  in  this,  that  we  endure  the 
insults  of  our  neighbor  with  unruffled  temper.  Its 
strength  lies  in  self-control.  Matt.  5 :  39. 

b)  By  peace  is  here  to  be  understood  peaceableness, 
the  disposition  according  to  which  one  is  willing  to  sac- 
rifice a  part  of  one's  own  right  and  advantage  in  order 
to  live  in  unity  with  one's  neighbor,  and  the  endeavor 
to  create  and  further  peace  among  others.  Rom.  12  : 
18,  Matt.  5  :  40  ;  5  :  9.  Peaceableness  is  also  mani- 
fested by  approaching  a  neighbor,  who  has  cause  for 
complaint,  to  seek  reconciliation  with  him.  Matt.  5  : 
23,  24,  25. 

c)  Meekness  is  to  show  itself  in  our  efforts  to  con- 
vince our  fellow-men  of  their  wrong  and  to  correct 
them,  in  that  it  is  done  not  in  bitterness,  but  with 
gentle  words.  Matt.  5:  5,  Gal.  6:  1,  2. 

d)  Mercy  consists  in  deep  sympathy  with  our  neigh- 
bor's bodily  and  mental  distress  and  in  active  effort  to 
help  him  out  of  his  need.  Luke  6  :  36,  Matt.  5  :  7. 

e)  Kindness  is  sincere  cordiality  in  word,  gesture 
and  act  in  our  intercourse  with  our  neighbor,  and  the 
readiness  to  serve  him  in  all  good  things,  without  seek- 
ing anything  for  oneself  in  return.  Matt.  5  :  47.  Chil- 
dren should  show  kindliness  toward  their  compan- 
ions, as  well  as  to  adults,  by  their  readiness  to  serve 
them. 

7.  "  To  prevent  his  hurt  as  much  as  in  us  lies,"  i.  e., 
as  much  as  is  possible  for  us  we  should  prevent  any 
hurt  from  coming  upon  our  neighbor,  or  relieve  him 
of  any  that  may  have  befallen  him.  Prov.  24  :  11,  Isa. 
b^ :  7.     In  order  to  save  the  life  of  our  neighbor,  we 


THE  HEIDELBERG  CATECHISM.  387 

should  risk  even  our  own  life,  if  necessity  demands  it. 
John  15:  13. 

8.  "  That  we  do  good  even  unto  our  enemies."  An 
enemy  is  one  who  wishes  me  ill,  or  from  an  evil  pur- 
pose does  me  harm.  Love  of  an  enemy  is  shown  not 
merely  in  refraining  from  returning  evil  for  evil,  but 
also  in  recompensing  his  evil  for  good.  Ex.  23 :  4  5 
Matt.  5  :  44,  45,  Eom.  12 :  20. 

The  suffering  Savior  (Luke  22 :  49-51 ;  23  :  24) 
and  dying  Stephen  (Acts  7 :  59)  are  examples  of  love 
of  enemies. 

Question  108. 

What  doth  the  seventh  command  teach  m  f 

That  all  uacleauness  is  accursed  of  God,  and  that  therefore  we 
must,  with  all  our  hearts,  deest  the  same,  and  live  chastely  and 
temperately,  whether  in  holy  wedlock  or  in  single  life. 

Question  109. 

Doth  God  forbid,  in  this  command,  only  adulter y,  and  such  like 
gross  sins  f 

Since  both  our  body  and  soul  are  temples  of  the  Holy  Ghost,  he 
commands  us  to  preserve  them  pure  aud  holy  ;  therefore  he  forbids 
all  unchaste  actions,  gestures,  words,  thoughts,  desires,  and  what- 
ever can  entice  men  thereto. 

In  treating  this  commandment  before  children,  the 
greatest  care  needs  to  be  exercised,  as  the  sphere  of 
marital  life  is  known  to  them  only  as  it  manifests  itself 
in  the  family,  and  since  it  behooves  us  to  warn  chil- 
dren against  sins  which  for  the  most  part  are  yet 
unknown  to  them.  But  the  subject  must  not  be  evaded, 
especially  since  in  our  time  sins  of  the  flesh  are  so 
appallingly  common,  and  our  youth,  through  increas- 
ing effeminacy,  are  brought  more  and  more  under  the 
fascination  of  secret  sins.  One  should  speak  of  it  with 
earnestness  and  reserve,  but  yet  in  plainness  and  can- 
dor.    With  my  catechumens  I  have  sought  to    reach 


388  THE  HEIDELBERG  CATECHISM. 

this  end  in  an  interview,  which,  as  pastor,  I  was  in  the 
habit  of  holding  with  each  one  privately  in  my  study 
before  confirmation. 

I.  Of  Holy  Matrimony. 

1.  Holy  matrimony  is  a  union  as  to  body  and  soul 
for  life  between  one  man  and  one  woman,  ordained  by 
God  Himself  and  sanctified  in  Christ.  Gen.  1  :  27,  28, 
Matt.  19  :  4-6,  Gen.  2  :  24.  Polygamy  belongs  to  the 
abominations  of  the  heathen,  and,  as  found  under  the 
old  covenant,  is  to  be  judged  in  the  light  of  God's  for- 
bearance. 

By  His  presence  at  the  marriage  of  Cana,  Christ 
^ave  His  sanction  to  holy  matrimony,  and  by  His  first 
miracle  pledged  His  blessing  upon  it.  John  2  :  1-11. 

2.  In  entering  into  a  conjugal  union  one  is  not  to 
proceed  thoughtlessly,  and  outward  circumstances,  such 
^s  money  or  physical  beauty  and  so  on,  are  not  to  be  the 
basis  of  decision.  It  must  be  a  matter  of  the  heart  and 
be  consummated  with  parental  approval.  Prov.  31  : 
10,  30. 

The  proverb  says  :  "  Marriages  are  made  in  heaven." 
This  holds  true  only  when  honor  and  piety  control  both 
parties,  and  when  the  will  of  God  is  inquired  after. 
Example :  Isaac  and  Rebecca,  Gen.  24  :  3-4,  12-14. 

3.  The  civil  ceremony  precedes  the  religious.  The 
latter  only  constitutes  true  marriage,  since  in  it  alone 
the  marriage  covenant  is  sealed  in  the  name  of  God, 
and  the  betrothed  are  united  in  marriage,  i.  e.,  they 
pledge  marital  fidelity  to  each  other  before  God. 
"  Trauen"  (to  unite  in  marriage)  is  derived  from 
"  Treue"  (fidelity),  and  matrimony  is  spoken  of  beauti- 
fully among  the  people  as  pledged  troth,  ^.  e.,  as  the 
firmest  and  most  inviolable  pledge.  The  religious 
ceremony  is  not  to  be  neglected,  because  by  it  matri- 
mony is  sanctified,  and  it  is  only  then  that  we  can 


THE  HEIDELBERG  CATECHISM.  389 

speak  of  it  as  "  holy  matrimony."  Those  who  are 
engaged  are  not  to  regard  themselves,  as  is  often  the 
case,  as  man  and  wife  before  they  are  joined  in  mar- 
riage.    Otherwise  they  sin  grievously. 

4.  The  basis  of  the  right  relation  in  holy  matrimony 
is :  "  to  show  to  one  another  love,  honor  and  fidelity." 
Eph.  5:  28,  33,  1  Peter  3:  7. 

The  husband  is  the  head  of  the  family,  also  of  the 
wife.  Eph.  5  :  22,  23. 

The  wife  is  the  helpmeet  of  the  husband  in  labor, 
in  joy  and  in  sorrow,  but  not  his  slave.  Gen.  2  :  18. 
Their  relation  to  God  in  Christ  and  to  salvation  is 
expressed  in  Gal.  3  :  28,  i.  e.,  there  is  no  difference 
between  them,  for  they  are  all  one  in  Christ  Jesus. 
Since  the  loss  of  Paradise  through  sin,  it  may  be  said 
in  many  respects,  "  Ehestand — Wehestand"  (state  of 
matrimony — state  of  woe).  Gen,  3  :  16-19.  Under  all 
circumstances  the  counsel  of  the  apostle  (Gal.  G :  2)  is 
to  be  observed,  "Bear  ye  one  another's  burdens,  and 
so  fulfill  the  law  of  Christ."  Matrimony  is  also  a  state 
of  joy,  especially  when  God  blesses  it  with  a  family  of 
healthy  and  well-favored  children.  Ps.  128  :  2-6. 

5.  Mixed  marriages,  i.  e.,  marriages  between  Protest- 
ants and  Catholics,  are  to  be  avoided,  as  inward  and 
marital  peace  are  too  much  endangered  when  both  hold 
firmly  to  their  Churches.  Marriages  between  Chris- 
tians and  Jews  or  heathen  are  entirely  indefensible,  as 
in  these  cases  there  is  not  only  a  difference  in  confes- 
sions, but  also  in  religion.  A  believing  Christian 
should  also  guard  against  forming  a  matrimonial 
alliance  with  an  unbeliever,  since  his  religious  life 
would  be  easily  affected  thereby. 

6.  The  marriage  bond  is  indissoluble,  and  divorce  is 
under  no  circumstances  to  be  granted,  except  when 
marital  infidelity  of  the  one  or  of  the  other  has  been 
proved ;    further    also    in    cases    of   willful  desertion. 


390  THE  HEIDELBERG  CATECHISM. 

These  are  the  only  admissible  grounds  of  divorce, 
according  to  the  old  Reformed  marriage  regulation 
(Calvin).  All  others  are  without  support  in  God's 
Word  and  Spirit.  Matt.  19 :  9,  1  Cor.  7 :  10,  15. 

II.  What  God  has  Forbidden  in  the  Seventh  Commandment. 

All  uncleanness  in  holy  wedlock  or  in  single  life. 

1.  Outward. 

a)  "  Unchaste  actions."  Gal.  5  :  19. 

Adultery  is  committed  by  a  husband  when  he  stands 
in  unlawful  relations  with  another  woman ;  by  a  wife, 
when  she  stands  in  such  relations  with  another  man. 
Examples :  For  our  warning,  Herod,  to  whom  John  the 
Baptist  said  :  "  It  is  not  lawful  for  thee  to  have  thy 
brother's  wife"  (Mark  6  :  17,  18)  ;  for  our  imitation, 
Joseph,  when  Potiphar's  wife  wished  to  betray  him, 
who  said  :  "  How  then  can  I  do  this  great  wickedness, 
and  sin  against  God  ?"  Gen.  39 :  9. 

Such  unlawful  relations  among  those  in  single  life 
are  called  unchastity.  The  holy  scriptures  character- 
ize bodily  impurity,  the  so-called  secret  sins,  which  cry 
to  heaven,  onanism  and  sodomy,  as  the  most  abomi- 
nable of  all  sins.  Gen.  18  :  20,  21,  Rom.  1  :  26,  27. 

b)  "  Unchaste  gestures  and  words."  Eph.  4  :  29  ;  5  : 
3,  4. 

With,  unchaste  gestures  must  also  be  classed  all 
kinds  of  indecent  exposure  of  the  body.  Decollete 
dress  among  women  also  does  not  accord  with  a  Chris- 
tian sense  of  modesty. 

2.  Inward. 

a)  "  Unchaste  thoughts  and  desires."  The  source  of 
all  impurity  is  the  fleshly  lust  of  the  heart.  Matt.  15: 
19  ;  5  :  28,  James  1 :  15. 

b)  "  Whatever  can  entice  thereto."  In  this  is  included 
first  of  all  intemperance  in  eating  and  drinking  (com- 
pare. Lot,  Gen.  19  :  33)  and   idleness   (David,  2   Sam. 


THE  HEIDELBERG  CATECHISM.  391 

11  :  2),  Rom.  13  :  13,  14,  Prov.  23  :  31-33,  Eph.  5  : 
18.  These  well-known  sayings  are  true  :  "  Idleness  is 
the  beginning  of  all  evil ;"  or  "  Idleness  is  the  devil's 
couch."  Then  evil  companions  and  their  loose  speech. 
1  Cor.  15  :  33.  Further,  unchaste  or  tempting  songs, 
books  (romances)  and  pictures.  Lastly,  the  theatre 
and  all  sorts  of  amusements,  e.  g.,  drinking-bouts  and 
frivolous  dances,  whereby  the  sensual  desires  are 
excited.  Matt.  14 :  6. 

Ill-  What  Grod  lias  Commanded  in  the  Seventh  Commandment. 
Chastity  in  holy  wedlock  and  in  single  life. 

1.  Aversion  to  and  hatred  of  all  unchastity,  both 
outward  and  inward,  "  that  we  must,  with  all  our 
hearts,  detest  the  same."  Jude,  v.  23,  2  Tim.  2 :  22. 

2.  The  preservation  of  a  chaste  mind  and  heart.  1 
Peter  2:  11,  Phil.  4:  8. 

3.  The  observance  of  modesty  and  chastity  in  life. 
Heb.  13  :  4,  Gal.  5 :  16. 

IV.  Why  Unchastity  is  to  be  Detested. 

1.  Unchastity  in  itself  dishonors,  and  in  its  eftects 
injures  both  body  and  soul. 

2.  Unchastity  is  accursed  of  God.  Heb.  13  :  4. 

3.  The  body  and  soul  of  the  Christian  are  a  temple 
of  the  Holy  Ghost.  1  Cor.  6  :  18,  20. 

4.  Marriage  is  a  symbol  of  the  holy  communion 
between  Christ  and  the  Church.  Eph.  5  :  22-32. 

V.  What  Helps  in  Preserving  Chastity. 

1.  Prayer  and  a  chaste  heart.   Ps.  51  :   10. 

2.  The  avoidance  of  all  that  would  excite  impurity 
(compare  II.,  2,  b). 

3.  Watchfulness  over  oneself.  Prov.  4  :  23,  Job  31  :  1. 

4.  Constant  thought  of  the  nearness  of  God,  who 
looks  into  the  heart  and  sees  what  is  hidden.  Ps.  139  : 
1-4. 


392  THE  HEIDELBERG  CATECHISM. 

(jaestion  110, 

What  doth  God  forbid  in  the  eighth  command ." 

God  forbids  not  only  those  thefts  and  robberies  which  are  punish- 
able by  the  magistrate,  but  he  comprehends  uuder  the  name  of 
theft,  all  wicked  tricks  and  devices,  whereby  we  design  to  appropri- 
ate to  ourselves  the  goods  which  belong  to  our  neighbor:  whether  it 
be  by  f  >rce,  or  under  the  appearance  of  RKiirr,  as  l)y  unjust  weights, 
ells,  measures,  fraudulent  merchandise,  false  coins  usury,  or  by 
any  (ither  way  f  >rbidden  by  God  ;  as  also  all  covetousness,  all  waste 
and  abuse  of  his  gifts. 

Question  111. 

But  what  doth  God  require  in  this  command  / 

That  I  promotf^  the  advantasre  of  ray  neighbor  in  every  instance 
I  can  or  may,  and  deal  with  him  as  I  desire  to  be  dealt  with  by  oth- 
ers;  further  also,  that  I  faithfully  labor,  so  that  I  may  be  able  to 
relieve  the  needy. 

I.  God  Forbids  Us  to  Encroach  In  Any  Way  on  our  Neighbor's 

Property. 

1.  To  steal  means  to  appropriate  unlawfully  anoth- 
er's property,  or  in  any  way  whatever  to  bring  into  our 
possession  what  belongs  to  our  neighbor.  Hab.  2  :  6. 
Property  that  belongs  to  another  may  be  lawfully 
acquired  by  sale,  exchange  or  gift,  etc. 

2.  Many  persons  would  justify  their  dishonesty  by 
excuses  that  are  inadequate,  claiming  that  the  one 
whom  they  rob  has  an  abundance  or  more  than  he 
needs;  that  what  they  take  is  small  in  quantity  or  of 
insignificant  value  ;  that  necessity  has  driven  them  to 
it,  and  that  necessity  knows  no  law.  Children  do  not 
regard  it  as  a  serious  wrong  to  take  money  or  other 
things  belonging  to  their  parents.  The  sin  does  not 
depend  on  whether  the  person  robbed  has  much,  nor 
on  the  quantity  stolen,  but  it  depends  upon  the  deed 
itself.  It  is  stealing  in  every  case.  Poverty  and 
necessity  do  not  license  stealing.  The  way  of  deliver- 
ance for  such  is  indicated  bv   God   Himself     Ps.   91  : 


THE  HEIDELBERG  CATECHISM.  393 

15,  "  He  shall  call  upon  me,  and  I  will  answer  him  ;  I 
will  be  with  him  in  trouble ;  I  will  deliver  him,  and 
honour  him."  To  children  God  says,  Prov.  28  :  24, 
"  Whoso  robbeth  his  father  or  his  mother,  and  saith, 
It  is  no  transgression ;  the  same  is  the  companion  of  a 
destroyer"  (in  league  with  robbers). 

3.  Stealing  is  a  grave  sin,  because  it  is  an  infringe- 
ment of  the  order  of  God,  who  has  allotted  to  each  one 
his  portion,  and  by  this  commandment  He  has  sanctified 
property.    Prov.  30 :  9,  1  Cor.  6:  10,  "Nor  thieves, 

nor  extortioners  shall  inherit  the  kingdom  of  God." 

Achan  (Josh.  7)  and  Judas  (John  12 :  6)  were  thieves. 

4.  A  distinction  is  to  be  made  between  coarser  and 
more  refined  theft. 

(A)  5.  To  the  coarser  form  of  theft  belong  : 

a)  The  secret  appropriation  of  another's  property, 
such  as  stealing  from  churches,  houses,  orchards,  fields 
or  woods. 

b)  Kobbery,  the  taking  away  of  another's  property 
by  force  or  by  threatening  the  safety  and  life  of  the 
owner.     Highway  robbery.  Lev.  19  :  13. 

(^)  6.  Under  the  head  of  refined  theft  fall  "all 
wicked  tricks  and  devices,  whereby  we  design  to  appro- 
priate to  ourselves  the  goods  which  belong  to  our 
neighbor,  whether  it  be  by  force,  or  under  the  appear- 
ance of  right."  To  this  class  belong  cunning  and 
deception  of  every  sort  in  conduct  and  in  trade,  by 
which  men  take  advantage  of  their  fellows  and  injure 
their  property.  In  these  days  the  state  punishes  not 
only  "  thefts  and  robberies,"  but  also  every  form  of 
fraud.  A  deceitful  transaction  has  the  appearance  of 
being  right,  i.  e.,  outwardly  it  appears  as  if  everything 
were  right  and  proper,  and  yet  it  is  not  honest.  Amos 
8:  4-7. 

7.  By  way  of  example  the  following   wicked   tricks 
may  be  cited  as  frauds : 
32 


394  THE  HEIDELBERG  CATECHISM. 

a)  "  Unjust  weights,  ells,  measures."  Lev.  19  :  35, 
Prov.  11  :  1. 

b)  The  sale  of  bad  merchandize,  and  the  adultera- 
tion of  food  for  profit.  To  this  category  belongs  infe- 
rior workmanship.    1  Thess.  4  :  6. 

c)  Counterfeit  coin  and  usury.  Not  only  to  make, 
but  also  to  circulate  counterfeit  money  when  one  is 
aware  of  it,  is  fraud.  Usury  in  the  sense  of  interest  on 
money  lent  is  not  forbidden  in  itself  (see  Christ's  teach- 
ing in  the  parable.  Matt.  25  :  27,  Luke  19  :  23),  but 
certainly  in  the  sense  of  excessive  interest,  or  when  the 
need  of  one's  neighbor  is  taken  advantage  of,  and  when 
interest  is  taken  from  the  poor.   Lev.  25  :  35,  36. 

d)  "Any  other  way  forbidden  by  God,"  even  if  it  is 
not  directly  condemned  in  the  Word  of  God,  but  yet 
is  contrary  to  its  spirit.     To  this  category  belong : 

1.  Keceiving  stolen  goods.  "  To  conceal  is  as  bad 
as  to  steal"  (proverb). 

This  sin  is  committed  a)  when  one  knows  of  a  theft 
and  fails  to  give  information  of  it ;  b)  when  one  con- 
ceals what  has  been  stolen  ;  e)  when  one  accepts  as  a 
^ift  or  purchases  what  he  knows  to  have  been  stolen. 
Prov.  29 :  24. 

2.  Changing  boundaries,  either  by  secretly  removing 
landmarks  or  effacing  such  lines.  Deut.  27  :  17. 

3.  Embezzlement  by  purloining  or  permitting  to  go 
to  ruin  that  which  has  been  entrusted  to  one's  charge 
{e.  g.,  by  servants  and  workmen).  Lev.  6  :  2. 

4.  To  borrow  and  not  to  pay  back,  as  well  as  all 
forms  of  reckless  contracting  of  debts.  Ps.  37  :  21. 

5.  Keeping  back  or  curtailing  wages  that  have  been 
•earned.  Lev.  19  :  13,  Jer.  22  :  13,  James  5  :  4. 

6.  Not  to  give  back  to  a  known  owner  anything  that 
has  been  found.  Lev.  6 :  2,  3. 

7.  Gambling  (cards,  dice,  lotteries,  etc.).  2  Thess. 
5:   11,  12. 


THE  HEIDELBERG  CATECHISM.  395 

8.  Unjust  lawsuits.  Jer.  5  :  28,  James  2  :  6.  Exam- 
ple :  Ahab  against  Naboth.  1  Kings  21. 

(C)  9.  The  unlawful  use  of  one's  own  property  is 
likewise  theft.  All  property  is  an  individual  trust 
from  God,  for  whose  use  an  account  must  be  rendered. 
1  Cor.  4  :  7,  Luke  16  :  2. 

Both  covetousness  and  extravagance  are  sinful. 
_  a)  Covetousness  is  the  inordinate  desire  for  posses- 
sions and  retaining  them  without  making  use  of  them 
for   the  benefit   of  oneself  or   others.   Luke   12-15 
1  Tim.  6  :  10. 

Covetousness  is  :  1.  Theft,  because  we  do  not  honor 
God  with  our  possessions,  but  on  the  contrary  we  appro- 
priate them  to  ourselves  and  alienate  them  from  God. 
Prov.  3:9.  2.  Idolatry,  because  we  withhold  from 
our  own  families  and  from  those  in  need  what  we  owe 
them  ;  yea,  the  covetous  man  robs  himself,  in  that  he 
begrudges  himself  everything.  The  avaricious  person 
also  readily  resorts  to  unlawful  means  to  enrich  him- 
self or  to  increase  his  goods.   Col.  3  :  9,  1  Tim.  6  :  9. 

b)  Unnecessary  extravagance  consists  in  excessive 
expenditure  for  eating  and  drinking,  clothing,  pleas- 
ures, etc.,  as  well  as  in  expenditures  for  things  which 
we  do  not  need.  Beside  this  wastefulness  in  money 
and  possessions  there  is  a  wastefulness  of  time.  Such 
a  squanderer  of  time  is  called  a  "  sluggard."  Prov.  23  : 
20-21;  6:  6-11.  Example:  The  prodigal  son.  Luke 
15  :  13,  14.  ^ 

Waste  of  time  and  money  is  theft :  for  time  is  stolen 
from  God,  who  has  given  the  command,  "Six  days 
shalt  thou  labor;"  and  the  man's  family  is  dei3rived  of 
the  money  wasted,  and  he  brings  himself  and  them,  as 
well  as  his  needy  fellow-men,  into  distress  and  want. 
1  Tim.  5  :  8. 

Not  every  expenditure  is  "useless  extravagance;" 
but  men  of  wealth  and  rank,  as  well  as  kings  and  prin- 


396  THE  HEIDELBERG  CATECHISM. 

ces,  have  the  right  to  spend  more  for  their  table,  for 
clothing,  upon  their  houses,  etc.,  than  a  poor  man,  or 
one  of  lower  rank.  At  the  same  time  one  is  not  to  live 
beyond  his  means.  Such  expenditure  is  again  to  the 
advantage  of  trade  and  labor  by  which  other  people 
live.  But  such  a  mode  of  life  also  becomes  sinful  when 
one's  affections  are  set  upon  it,  or  when  thereby  one's 
duties  to  his  fellow-men  are  neglected,  and  very  little 
is  left  for  the  kingdom  of  God.  Hag.  1  :  2-4.  The 
rich  man,  Luke  16  :  19-21. 

II.  God  Commands  Us  to  be  Concbrned  for  our  Neighbor's  Welfare. 

(A)  1.  Our  relation  to  our  neighbor  in  general. 
"  That  I  promote  the  advantage  {i.  e.,  welfare  and 
prosperity)  of  my  neighbor  in  every  instance  I  can  or 
may"  {i.  e.,  where  I  myself  am  in  a  position  to  do  it 
and  as  far  as  my  circumstances  allow  it).  Phil.  2  :  4, 
1  Pet.  4  :  10. 

2.  When  our  neighbor  has  been  injured  by  robbery 
of  any  kind,  the  thief,  when  he  comes  to  the  knowledge 
of  his  sin,  must  restore  what  he  has  taken  or  make 
compensation  for  the  injury  he  has  done.  Ex.  22  :  3, 
Ezek.  33  :  15. 

When  one  is  afraid  or  ashamed  to  approach  the 
injured  party  himself,  the  intervention  of  the  pastor  or 
of  some  other  trustworthy  member  of  the  congregation 
may  be  sought.  If  the  injured  party  is  dead,  compen- 
sation should  be  made  to  the  heirs  or  to  the  poor.  Ex- 
ample :  Zaccheus,  Luke  19 :  8. 

3.  The  golden  rule  is  particularly  applicable  to  my 
relation  to  my  neighbor's  possessions,  viz.,  "  that  I  do 
to  him  as  I  would  that  he  should  do  to  me."  Matt. 
7:  12. 

{B)  4.  To  provide  for  our  fellow-men  who  are* in 
want  is  particularly  commanded.  Isa.  58 :  7,  Eph. 
4:  28. 


THE  HEIDELBERG  CATECHISM.  397 

The  support  of  the  needy,  ahusgiving,  may  be  prac- 
ticed in  many  ways,  but  in  all  cases  heartily  and  cheer- 
fully. 2  Cor.  9:7.     It  is  not  to  be  done    for   personal 
aggrandizement  (as  did  the  Pharisees,  Matt.  6-12) 
but  secretly,  Matt.  6  :  3,  4. 

{C)  5.  In  sharp  contrast  with  robbery,  labor  is  set 
forth  as  the  lawful  God-ordained  means  of  acquirino- 
maintenance,  and  increasing  one's  possessions,  especially 
labor  in  a  proper  vocation.  "  That  I  faithfully  labor." 
This  embraces  three  parts  : 

a)  Industry.  Gen.  3  :  19,  1  Thess.  4  :  11.  Exam- 
ples :  Jacob,  Gen.  31 :  38-41 ;  Paul,  Acts  20 :  34,  35 

b)  Economy.  Prov.  13:  11.  The  Lord  also  said 
unto  His  disciples,  John  6  :  12,  "  Gather  up  the  frao-- 
ments  that  remain,  that  nothing  be  lost."  * 

Economy  is  essentially  distinguished  from  covetous- 
ness  m  this,  that  it  proceeds  from  a  feeling  of  duty  not 
to  allow  any  one  of  God's  gifts  to  perish,  while  covet- 
ousness  proceeds  from  avarice  and  has  its  eye  fixed 
solely  upon  increased  possessions. 

c)  Contentment.  1  Tim.  6  :  6-8,  Heb.  13  :  5.  Labor 
faithfully,  live  within  your  means,  and  as  for  the  rest 
remember  what  the  Lord  hath  said  :  "  I  will  never 
leave  thee  nor  forsake  thee." 

6.  In  conclusion  :  From  covetousness  and  envy  arises 
the  transgression,  from  self-denial  and  love  of  one's 
neighbors  the  fulfillment  of  the  eighth   commandment. 

Question  112. 

What  is  required  in  the  ninth  command  f 

That  I  bear  false  witness  against  no  man,  nor  falsify  anv  man's 
words;  that  I  be  no  backbiter,  or  slanderer;  that  I  do  not  jud^e 
or  join  in  condemning  any  man  rashly  or  unheard  ;  but  that"'  I 
avoid  all  sorts  of  lies  and  deceit,  as  the  proper  works  of  the  devil 
unless  I  would  bring  down  upon  me  the  heavy  wrath  of  God  •  like- 
wise, that  in  judgment  and  all  other  dealings  I  love  the  truth,'speak 
it  uprightly,  and  confess  it ;  also,  that  I  defend  and  promote  as 
much  as  I  am  able  the  honour  and  good  character  of  my  neighbour 


398  THE  HEIDELBERG  CATECHISM. 

I.  Sins  Forbidden  by  God. 

1.  The  ninth  commandment  treats  of  our  conduct  in 
relation  to  our  neighbor's  honor  and  reputation  in  daily 
intercourse. 

2.  Everything  is  forbidden  that  might  injure  our 
neighbor's  honor  and  reputation. 

a)  False  witness.  Testimony  is  a  statement  con- 
cerning any  man  or  thing,  whether  attested  by  an  oath 
or  not.  One  is  guilty  of  bearing  false  witness,  not 
merely  when  one  himself  invents  and  makes  a  false 
statement,  but  also  when  one  receives  and  spreads  such 
a  statement  from  others.  Ex.  23  :  1,  Prov.  19 :  5. 
Example  :  The  witnesses  against  Naboth,  1  Kings   21. 

b)  Slander,  i.  e.,  to  injure  a  man's  reputation  by 
making  a  false  statement  based  upon  a  misrepresenta- 
tion of  his  language.  His  language  is  misrepresented 
(perverted)  either  by  omission  or  addition,  or  false  con- 
struction. Lev.  19  :  16,  Prov.  4  :  24,  Ps.  15 :  3.  Exam- 
ple :  The  false  witnesses  against  Christ,  Matt.  26  :  61. 
Compare  John  2:  19,  21.  Jesus  had  said  :  "Destroy 
this  temple" — His  body.  But  they  declared  that  He 
said,  I  can  destroy  the  temple  of  God  at  Jerusalem. 

c)  Calumny,  to  which  also  belongs  all  meddling  and 
tale-bearing,  by  which  people  are  set  against  each  other. 
James  4 :  11. 

d)  Defamation,  i.  e.,  to  attribute  to  our  neighbor 
crimes  which  bring  him  into  disrepute.  Jer.  18  :  18, 
Eph.  4  :  31,  Tit.  3  :  1,  2. 

e)  To  condemn  without  a  hearing,  or  to  judge 
thoughtlessly.  John  7  :  51,  Luke  6  :  37,  41. 

/)  Lying,  i.  e.,  to  state  an  untruth  knowingly  or 
intentionally.  Lev.  19  :  11.  Example  :  Ananias  and 
Sapphira,  Acts  5.  It  is  an  inexcusable  evasion  to  say 
that  a  lie  is  allowable  which  does  not  injure  another  or 
which  may  even  be  to  his  advantage.  The  following 
also  are  sinful  : 


THE  HEIDELBERG  CATECHISM.  S99 

1.  A  lie  s}3oken  in  jest ;  we  are  not  to  play  with  sin,, 
with  a  lie.  Eph.  5:4. 

2.  Lies  of  necessity.  For  the  Christian  no  necessity 
can  arise  which  justifies  sin,  a  lie.  Rom.  3  :  8.  Com- 
pare the  "  lies  of  necessity"  of  Abraham  and  Isaac, 
spoken  in  weakness  of  faith,  Gen.  12  :  10-19 ;  26 : 
6-11 ;  of  Peter,  Matt.  26  :  69-73.  While  the  Lord  in 
a  really  trying  exigency,  v.  63-66,  was  confessing  the 
truth,  Peter  from  fear  of  man  and  imaginary  necessity 
was  lying.  Bitter  sorrow  (v.  75)  followed  the  "  lie  of 
necessity." 

g)  Deceitfulness,  i.  e.,  all  forms  of  deception  in, 
speech. 

1.  Hypocrisy  and  flattery.   Ps.  12  :  2 ;  55  :  21. 

2.  Deceit.  Pro  v.  12  :  22. 

3.  "  Business  lies,"  which  are  employed  to  dupe  oner's 
neighbor  by  a  false  representation  concerning  goods 
offered  him. 

4.  "  Lies  of  courtesy,"  so-called  compliments,  em- 
ployed to  say  agreeable  things  at  the  expense  of  the 
truth.  Flippancy  of  speech,  gossip  and  boastfulness 
lead  to  lying  and  deception.  Sins  of  the  tongue  are  of 
all  sins  the  most  common.  Prov.  10 :  19.  To  boast  of 
one's  sins  is  outrageous.  Isa.  3  :  9,  Jas.  3  :  5. 

3.  Why  lying  and  deception  are  to  be  avoided. 

a)  Because  they  are  the  devil's  own  works,  i.  e.,  they 
really  originate  from  him.  Truth  is  divine,  lying  is 
devilish.  John  8  :  44. 

b)  Because  God's  wrath,  i.  e.,  His  judgment  is  threat- 
ened against  these.  Ps.  5:6. 

11.  The  Virtues  Which  God  Enjoins. 

1.  Love  of  truth.  If  the  lips  are  to  speak  the  truth, 
the  heart  must  first  be  inclined  thereto. 

2.  Speaking  the  truth  in  sincerity.  One  is  not 
bound  in  all  cases  (except  before  a  magistrate)  to  tell 


400  THE  HEIDELBERG  CATECHISM. 

all  that  he  knows  or  all  tliat  is  true,  whether  inquiry 
is  made  in  relation  thereto  or  not ;  for  there  is  also  a 
virtue  in  secrecy  with  reference  to  what  has  been 
entrusted  to  us.  When  one  is  solicited  to  speak  freely, 
the  answers  must  be  openly  evasive,  and  one  must 
not  seek  to  help  himself  by  the  use  of  ambiguous  lan- 
guage. While,  therefore,  we  are  not  obliged  to  tell  all 
that  is  true,  what  we  do  say  must  be  true.  Prov.  12  : 
17,  Eph.  4  :  25.  Examples  :  Nathan,  2  Sam.  12  (con- 
cerning David) ;  John  the  Baptist,  John  1 :  19  (con- 
cerning himself). 

3.  Perseverance  in  the  confession  of  the  truth,  even 
wdien  it  involves  danger  to  body  and  life.  2  Cor.l  :  17. 
Example  :  Peter  and  John  before  the  Sanhedrim,  Acts  4. 

4.  To  establish  and  to  maintain  the  honor  and 
the  good  name  of  our  neighbor.  Honor  and  a  good 
name  are  precious  possessions,  which  we  are  to  preserve 
not  only  for  ourselves,  but  also  for  our  neighbor.  From 
this,  however,  it  is  not  inferred  that  we  are  to  defend 
or  palliate  manifest  wrong  done  by  our  neighbor.  Isa. 
5 :  20.  We  are  to  preserve  the  good  name  of  our 
neighbor.  1  Sam.  19 :  4.  We  are  to  promote  our 
neighbor's  honor.   1  Sam.  16 :  18. 

0.  The  means  by  which  the  sins  forbidden  may  be 
avoided,  and  the  virtues  enjoined,  practiced. 

a)  Watchfulness,  Ps.  39  :  1. 

b)  Prayer,  Ps.  141 :  3. 

Question  113. 

What  doth  the  tenth  command  require  of  its  ? 

That  even  the  smallest  inclination,  or  thought,  contrary  to  any 
of  God's  commands,  never  rise  in  our  hearts  ;  but  that  at  all  times 
we  hate  all  sins  with  our  whole  hearts,  and  delight  in  all  righteous- 
ness. 

The  tenth  commandment  relates  chiefly  to  the  unlaw- 
ful desire  for  our  neighbor's  property,  and  is  a  part  of 


THE  HEIDELBERG  CATECHISM.  401 

the  second  table  of  the  law,  but  as  the  concludino-  com- 
mandment it  also  has  reference  to  all  of  them.  In  this 
atter  sense  Paul  uses  it,  Eom.  7:7,"  For  I  had  not 
known  lust,  except  the  law  had  said,  Thou  shalt  not 
covet.  So  also  Christ  in  the  sermon  on  the  mount 
(Matt.  5)  in  the  words  "  but  I  say  unto  you"  extends 
the  tenth  commandment  to  the  whole  law ;  even  as  in 
Matt.  15:  19-20,  He  traces  back  the  origin  of  all  sins 
against  the  second  table  to  the  evil  inclination  which  is 
forbidden  in  the  tenth  commandment. 

I.  The  Desire  for  Evil  is  Forbidden. 

1.  Evil  inclination  is  the  incitation  and  desire  for 
anything  evil  in  the  heart. 

2.  Although  the  evil  inclination  often  arises  invol- 
untarily in  the  heart,  yet  in  its  origin  even  the  small- 
est inclination  is  sin,  because  it  proceeds  from  a  sinful 
neart.  James  1  :  14. 

3.  The  second  stage  is,  that  one  takes  pleasure  in  the 
«vil  desire  and  yields  to  it  in  thought.  James  1  :  15, 
Matt,  lo  :  19,  20. 

4.  The  command  not  only  forbids  the  evil  desire 
but  also  enjoins  upon  us  not  to  allow  ourselves  to  be 
enticed  by  evil.  A  man  cannot  stop  birds  from  flying 
about  him,  but  he  can  prevent  them  from  buildinS 
nests  upon  his  head.  Gen.  4:7.  * 

5.  As  the  evil  desire  is  incited  from  without,  every- 
thing that  brings  one  into  danger  is  to  be  avoided. 
1  John  2  :  lo   16.     1  John  5  :  19,  "  The  whole  world 

leth  in  wickedness."  On  this  account  all  inclination 
to  evil,  as  well  as  all  sin,  has  its  ultimate  ori^n  in  the 
€vil  one,  ^.  e.,  the  devil. 

II.  The  Desire  for  Good  is  Enjoined. 
1.  "  Hate  all  sin."     We  must  not  only  condemn  sin- 
ful deeds,  but  must  also  hate  the  sin   within   us  and 
struggle  against  it.     This  is  done  through  self-denial 


402  THE  HEIDELBERG  CATECHISM. 

To  deny  oneself  means  not  to  do  anything  to  please 
oneself  and  one's  own  flesh,  but  in  all  acts  and  deeds 
to  have  regard  only  for  God  ;  or  to  act  as  if  one  did 
not  know  himself  and  as  if  his  own  flesh  did  not  belong- 
to  him,  i.  e.,  to  recognize  and  subdue  his  flesh  as  an 
enemy,  which  must  be  overcome  in  the  conflict.  Ps. 
119  :  104,  Gal.  5  :  24. 

2.  "  Delight  in  all  righteousness"  {i.  e.,  delight  in 
all  that  is  just  and  that  is  enjoined  by  God).  Rom.  7  : 
22,  Matt.  5  :  48. 

3.  To  this  end  the  continued  renewal  of  the  heart 
and  the  sanctification  of  the  life  is  necessary.  Eph.  4  : 
22,  23,  Gal.  5  :  16. 

4.  "At  all  times  with  our  whole  heart."  We  can 
neither  love  the  good  without  hating  the  evil,  nor  hate 
the  evil  without  loving  the  good.  Jer.  4  :  3,  Matt.  6  :  24. 

Question  114. 

But  can  those  who  are  converted  to  God,  perfectly  keep  these  com- 
mands f 

No  ;  but  even  the  holiest  men,  while  in  this  life,  have  only  small 
beginnings  of  this  obedience,  yet  so,  that  with  a  sincere  resolution, 
they  begin  to  live,  not  only  according  to  some,  but  all  the  com- 
mands of  God. 

1.  The  natural  man  may  indeed  strive  outwardly 
after  a  life  that  is  honorable  according  to  human  con- 
ceptions of  morality,  but  the  commandments  of  God  he 
cannot  keep,  because  he  lacks  the  impetus  and  power 
of  the  Spirit  of  God.  The  converted  or  regenerated 
man  is  able  to  keep  God's  commandments,  because  he 
has  the  Spirit  of  God,  but  he  cannot  do  this  perfectly, 
because  here  he  has  still  to  struggle  with  the  flesh, 
which  lusts  against  the  Spirit.  Gal.  5 :  17,  1  John  1  : 
8,  James  3  :  2. 

2.  The  converted  man's  obedience  of  the  command- 
ments of  God  can  be  spoken  of  as   "  only  small  begin- 


THE  HEIDELBERG  CATECHISM.  403 

nings"  in  comparison  with  the  perfection  required  by 
the  law  of  God,  or  in  comparison  with  legal  perfection. 
James  2  :   10. 

Even  "  the  holiest  men,"  i.  e.,  the  children  of  God 
who  by  grace  have  reached  the  highest  degree  of  obe- 
dience, themselves  confess  that  they  have  only  attained 
a  slight  beginning.  Job,  Job  9  :  2,  3  ;  David,  Ps.  19  : 
12;  Paul,  Rom.  7  :  18,  19,  Phil.  3  :  12. 

3.  This,  however,  must  not  deter  us  from  following 
after  holiness,  i.  e.,  growth  in  the  inner  life,  for  there 
is  such  a  thing  as  an  evangelical  perfection  possible  in 
this  life  {i.  e.,  a  jierfection  offered  by  the  gospel  in  con- 
trast with  that  of  the  law) ;  "  yet  so,"  which  consists  in 
this,  that  "  with  a  sincere  resolution  we  begin  to  live, 
not  only  according  to  some,  but  all  the  commands  of 
God,"  according  to  the  workings  of  the  Holy  Ghost, 
who  dwells  in  us.  Ps.  119 :  106,  Rom.  7  :  22. 

Regenei'ated  persons,  when  they  have  lapsed  into 
sin,  recover  again  from  their  fall  by  the  power  of  God's 
grace  in  virtue  of  their  forgiveness  through  the  blood 
of  Christ.  Phil.  3  :  13. 

4.  That  in  this  life  we  are  able  to  make  only  a  small 
beginning  in  perfect  obedience,  indicates  to  us  also  that 
our  sanctification  does  not  rest  upon  good  works,  but 
only  upon  justification  through  grace.  This  also  is 
our  comfort  in  all  the  weakness  and  imperfection  of  our 
inward  life  and  of  our  conduct.  1  John  2  :  1,  2. 

Question  115, 

Why  will  God  then  have  the  ten  commands  so  strictly  preached, 
since  no  man  in  this  life  can  keep  them  f 

First,  that  all  our  lifetime,  we  may  learn  more  and  more  to 
know  our  sinful  nature,  and  thus  become  the  more  earnest  in  seek- 
ing the  remission  of  sin,  and  righteousness  in  Christ ;  likewise,  that 
we  constantly  endeavour  and  pray  to  God  for  the  grace  of  the 
Holy  Spirit,  that  we  may  become  more  and  more  conformable  to 
the  image  of  God,  until  we  arrive  at  the  perfection  proposed  to  us, 
in  a  life  to  come. 


404  THE  HEIDELBERG  CATECHISM. 

1.  The  law  is  also  of  service  to  the  converted. 

a)  It  serves  as  a  mirror  to  bring  them  to  a  knowl- 
edge of  their  sins,  and  that  all  their  lifetime.  This 
knowledge  is  also  progressive,  for  at  first  it  takes  cog- 
nizance of  grosser  sins,  and  then  "  more  and  more"  of 
the  more  refined  sins,  in  that  through  the  influence  of 
the  Holy  Ghost  the  spiritual  eye  becomes  more  and 
more  discerning.  E-om.  3  :  20 ;  5  :  13. 

b)  Through  our  increasing  knowledge  of  sin  we  "  be- 
come the  more  earnest  in  seeking  the  remission  of  sin 
and  righteousness  in  Christ."  Matt.  5 :  6,  Rom.  10 :  4. 

Calvin  says  with  reference  to  the  above  passage : 
"  The  Apostle  shows  that  he  (as  the  Jews,  v.  3)  is  a  false 
interpreter  of  the  law  who  strives  to  become  righteous 
through  its  works,  since  the  law  is  given  for  the  pur- 
pose of  leading  us  to  another  righteousness;  yea,  all 
that  the  law  teaches,  all  its  demands  and  promises 
have  Christ  as  their  end,  on  account  of  which  all  its 
parts  are  to  be  referred  to  Him.  But  this  can  take 
place  only  when  we  lay  aside  all  self-righteousness,  are 
permeated  by  the  knowledge  of  sin,  and  supplicate 
Him  only  for  righteousness  by  grace.  Matt.  5  :  17, 
'  Think  not  that  I  am  come  to  destroy  the  law,  or  the 
prophets :  I  am  not  come  to  destroy,  but  to  fulfil.' 
Therefore  Rom.  10  :  4  cannot  be  interpreted  as 
implying  that  Christ  abolished  the  law  of  God.  He 
fulfilled  it  in  His  perfect  obedience  and  atoned  for  our 
transgressions  of  it  by  His  sufferings  and  death,  and, 
thereby,  has  secured  for  us  who  believe  on  Him  the 
righteousness  which  avails  before  God." 

2.  The  preaching  of  the  law  admonishes  us  to  live 
earnest  lives  before  God. 

a)  We  should  constantly  endeavor  that  we  may 
become  more  and  more  conformable  to  the  image  of 
God.  Deut.  31 :  11-13,  2  Cor.  7  :  1. 


THE  HEIDELBERG  CATECHISM.  405 

b)  At  the  same  time,  because  the  regenerate  cannot 
do  this  through  their  own  strength,  we  are  to  "  pray  to 
God  for  the  grace  of  the  Holy'Spirit,"  who  gives  us 
power.  Eph.  3 :  16,  Ps.  143  :  10. 

3.  '*  Until  we  arrive  at  the  perfection  proposed  to 
us,  in  a  life  to  come."  The  goal  of  perfection  is 
attained  only  with  the  renewal  of  the  body  in  the 
resurrection,  when  the  whole  man  is  again  fully 
restored  to  the  image  of  God.  1  Cor.  13  :  9,  10, 1  John 
3  :  2.    The  elect  of  God  have,  therefore, 

a)  A  heartfelt  desire  for  the  goal  of  perfection.  Rom. 
8 :  23,  24. 

b)  An  unshaken  certainty  that  they  will  reach  this 
goal.  2  Tim.  1:12. 

The  law  of  God  serves  a  threefold  purpose  for  those 
who  have  been  regenerated  : 

1.  It  furthers  them  in  the  knowledge  of  sin. 

2.  It  serves  as  a  rule  of  life  for  them. 

3.  It  keeps  alive  in  them  the  desire  for  perfection. 

OF  PRAYER. 
Question  116. 

Why  is  prayer  necessary  for  Christians  f 

Because  it  is  that  chief  part  of  thankfulness  which  God  requires 
of  us;  and  also,  because  God  will  give  his  peace  and  Holy  Spirit  to 
those  only,  who  with  sincere  desires  continually  ask  them  of  him 
and  are  thankful  for  them.  ' 

I.  The  Nature  and  Character  of  Prayer. 

A.  The  nature  of  prayer.  Prayer  is  not  merely 
meditating  upon  God,  but  is  the  intercourse  of  the 
heart  (the  believing  soul)  with  God.   Ps.  19 :  14 ;  5 :  2. 

Prayer  is  the  native  breath  of  the  renewed  man.* 
The  first  indication  of  life  in  the  case  of  Paul  after  he 
was  converted  was  that  he  prayed.  Acts  9:11. 


406  THE  HEIDELBERG  CATECHISM. 

Prayer  is  the  thermometer  of  the  inner  life,  by 
which  the  Christian  may  himself  gauge  his  commun- 
ion with  the  living  God.  James  5  :  16. 

1.  When  are  we  to  pray  ? 

a)  From  of  old  the  children  of  God  observed  three 
stated  times  for  j^rayer :  morning,  noon  and  night.  Ps. 
63  :  6,  Deut.  8  :  10.  Prayer  was  offered  by  Christ  at 
the  table  in  the  circle  of  His  disciples.  Matt.  14  :  19, 
Mark  14  :  22,  Luke  24  :  30,  35.  Isaac  at  eventide 
went  into  the  field  to  pray.  Gen.  24:  63.  Daniel 
prayed  three  times  a  day.  Daniel  6 :  10.  Peter  and 
John  observed  the  customary  hours  of  prayer  for  the 
children  of  Israel.  Acts  3  :  1. 

b)  Other  times  are  suitable  for  prayer,  even  as  often 
as  we  have  desires  to  bring  unto  God.  Ps.  62 :  8,  Eph. 
6:  18. 

c)  Pray  without  ceasing.  1  Thess.  5:  17.  This  does 
not  mean  that  we  are  to  pray  without  intermission,  but 
that  we  are  not  to  omit  praying.  1  Peter  3  :  7,  Pom.  12  : 
12.     See  the  parable  of  the  unjust  judge.  Luke  18  :  1. 

2.  Where  shall  we  pray  ? 

a)  Alone,  in  secret.  Matt.  6 :  6.  Whoever  does  not 
have  a  place  to  which  he  can  retire  by  himself  in  the 
house,  let  him  follow  the  example  of  Isaac  (Gen.  24  : 
63),  or  of  Jesus  (Matt.  14  :  23),  and  seek  one  outdoors. 

b)  In  the  jDublic  service  of  the  congregation.  In  the 
service  of  song  we  pray  aloud.  The  prayer  offered  by 
the  minister  we  follow  silently  in  the  heart.  Ps.  Ill : 
1,  Acts  1 :  14. 

c)  In  home  worship,  with  the  family,  with  the 
household. 

3.  How  are  we  to  pray  ? 

a)  Aloud  or  silently  ?  No  directions  with  I'eference 
to  this  are  given.  It  depends  upon  circumstances  and 
regulates  itself.  Luke  6 :  45,  " .  .  .  for  of  the 
abundance  of  the  heart  his  mouth  speaketh."     Han- 


THE  HEIDELBERG  CATECHISM.  407 

nah,  on  the  contrary,  1  Sam.  1  :  13,  "  spake  in  her 
heart ;  only  her  lips  moved,  but  her  voice  was  not 
heard."  Moses  is  not  heard  to  pray,  Ex.  14  ;  he  sighed 
only  in  his  heart,  and  yet  the  Lord  said  (v.  lo), 
''Wherefore  criest  thou  unto  me?"  The  catechism 
speaks  of  asking  "  with  sincere  desires  continually." 

h)  In  what  posture  ?  Upon  this  the  efficacy  and  the 
hearing  of  the  praver  do  not  depend.  But  it  has  its 
significance.  The"  children  of  Israel  prayed  standing 
or  kneeling  with  outstretched  arms ;  on  fast-days  they 
fell  upon  the  face  to  the  earth.  1  Kings  8 :  54,  Daniel 
6 :  10.  According  to  Luke  18 :  11,  13,  both  the 
Pharisee  and  publican  stood  at  prayer.  Num.  16  :  -.--. 
Christians  pray  sitting,  standing  or  kneeling;  with 
bowed  heads  and  folded  hands,  the  former  as  an  expres- 
sion of  humiliation  before  God,  and  the  latter  as  that 
of  inward  composure. 

Examples  of  kneeling  in  prayer:  The  Lord  Jesus 
Himself,  Luke  22 :  41 ;  Stephen,  Acts  7:  60;  Peter, 
Acts  9:  40;  Paul,  Acts  20:  36,  Epii.  3;  14;  the 
early  Christians,  Acts  21  :  5 ;  the  saints  in  heaven, 
Key.  4  :  10  ;  11 :  16. 

In  accordance  with  the  custom  of  the  early  Church, 
the  Peformed  at  first  knelt  in  prayer  at  public  service, 
following  the  example  of  Zurich  and  Geneva.  The 
Directory  of  Worship  of  the  Reformed  Church  of 
France  (la  discipline  des  eglises  reformees  de  France) 
directs  in  chapter  10,  Art.  1,  that  in  public,  as  well  as 
in  family  worship,  the  head  be  uncovered  and  the  knee 
be  bent  in  prayer.  "  The  pastors,  as  well  as  the  elders 
and  the  heads  of  families,  are  instructed  to  have  great 
care  that  during  prayer  everyone  without  exception 
and  without  respect  of  person  give  evidence  of  these 
outward  signs  of  the  humility  of  his  heart  and  his 
reverence  before  God;  except  when  by  sickness  or 
other  causes,  the  judgment  of  which  must  be  left  to  his 
own  conscience,  he  be  prevented  from  so  doing." 


408  THE  HEIDELBERG  CATECHISM. 

At  the  religious  conference  of  Poissy  (1561)  there 
appeared  before  King  Charles  IX.  and  his  mother, 
Queen  Catharine,  as  the  representative  of  the  Reformed 
Church,  Theodore  of  Beza,  the  friend  and  successor  of 
Calvin,  besides  thirty-three  pastors  and  elders.  When 
at  the  beginning  of  the  proceedings  he  was  called  upon 
to  speak,  he  stepped  before  the  bar,  and  with  a  clear, 
firm  voice  said  :  "  Since  the  issue  of  every  undertaking 
depends  upon  God's  grace  and  help,  it  will  not  dis- 
please your  Majesty,  nor  will  you  find  it  strange,  if  we 
open  the  services  by  calling  upon  His  name."  He 
then  kneeled  with  his  Reformed  brethren,  while  the 
Catholic  prelates  stood  and  offered  the  prayer  with 
which  every  divine  service  in  Geneva  was  opened.  (It 
was  the  prayer  of  Oecolampadius,  entitled  "  public  con- 
fession," and  is  found  also  in  the  Electoral  Palatinate 
Directory  of  Worship  :  "  Heavenly  Father,  eternal  and 
merciful  God  !  we  acknowledge  and  confess  before  thy 
divine  Majesty  that  we  are  poor,  miserable  sinners," 
etc.)  Then  they  arose,  and  Beza  delivered  his  address 
in  defence  of  the  Reformed  doctrine. 

4.  The  entire  life  of  the  Christian  is  to  be  a  prayer, 
in  that  he  is  to  strive  earnestly  that  he  may  at  all 
times  be  found  in  the  proper  frame  of  mind  for  prayer. 
Zech.  12 :  10. 

"A  time  and  place  in  which  to  pray 
In  solitude  I  sought  alway  ; 
Now  in  my  heart  unceasingly 
I  pray,  alone  where'er  I  be." 

—  G.  Tersteegen, 

B.  Different  kinds  of  prayer  mentioned  by  the  Apos- 
tle, 1  Tim.  2  :  1,  are  :  Supplications,  prayers,  interces- 
sions, and  giving  of  thanks.  Regardless  of  special 
occasions  for  the  one  or  the  other,  these  four  parts  are 
found  united  in  every  prayer  as  the  four  spices  in  the 
sacrifice  of  incense  under  the  old  covenant.  Ex.  30  :  34. 


THE  HEIDELBERG  CATECHISM.  409 

1.  Supplications  for  the  forgiveness  of  sins,  for  help 
and  deliverance  and  for  God's  gifts.  Ps.  20:  5,  John 
16:  24. 

2.  Prayers,  in  the  special  sense  of  praise,  adoration. 
Ps.  147  :  1 ;  95 :  6. 

3.  Intercessions,  supplications  for  others.  Col.  1:3; 
4  :  3,  James  5  :  16,  Matt.  5  :  44.  Abraham  prayed  for 
Sodom,  Gen.  18;  Moses  for  his  people,  Ex.  32:  11, 
Num.  14  :  13  ;  the  centurion  of  Capernaum  for  his  sick 
servant.  Matt.  8:  5;  Jesus  prayed  for  Peter,  Luke  22: 
32,  for  His  disciples  and  for  all  believers,  John  17  : 
20,  for  His  enemies,  Luke  23  :  34. 

4.  Giving  of  thanks  for  benefits  received  and  deliver- 
ances experienced.  Col.  1  :   12,  Ps.  107. 

II.  The  Necessity  of  Prayer. 

Prayer  is  necessary  for  us  : 

1.  Because  God  requires  it  of  us  as  the  chief  part  of 
thankfulness. 

a)  God  requires  prayer  of  us.  Ps.  50 :  15  ;  27  :  8. 
Although  God  knows  what  we  need  and  His  purpose 
in  relation  to  our  salvation  stands  firm,  yet  He  desires 
us  to  come  before  Him  in  prayer  and  supplication,  in 
order  that  we  may  praise  Him,  and  that  our  faith  may 
be  strengthened.  Matt.  6 :  32,  "...  your  heavenly 
Father  knoweth  that  ye  have  need  of  all  these  things  ;" 
and  yet.  Matt.  7  :  7,  "Ask  and  it  shall  be  given  you." 
Luke  18 :  7. 

b)  Prayer  is  the  "chief  part  of  thankfulness,"  1) 
because  it  is  the  most  direct  expression  of  our  grati- 
tude ;  2)  because  adoration  is  the  highest  honor  we 
can  pay  to  God ;  3)  because  it  is  necessary  for  us  as  an 
expression  of  the  thanks  we  would  bring  to  God  in  our 
good  works.   Ps.  50  :  14. 

2.  Because  w^e  are  in  need  of  prayer.  For  "  God 
will  give  his  grace  and  Holy  Spirit  to  those  only, 

33 


410  THE  HEIDELBERG  CATECHISM. 

a)  "  who  with  sincere  desires  continually  ask  them 
of  him."  Deut.  4:  29.  Luke  11:  13,  "If  ye  then, 
being  evil,  know  how  to  give  good  gifts  unto  your  chil- 
dren, how  much  more  shall  your  heavenly  Father  give 
the  Holy  Spirit  to  them  that  ask  him  ?"  This  does  not 
refer  to  the  effect  of  grace  and  of  the  Holy  Ghost  in 
conversion  ;  for  the  Holy  Ghost  Himself  is  necessary 
to  prayer.  Rom.  8  :  2(3.  When  thankfulness  in  prayer 
is  spoken  of,  the  reference  is  to  the  children  of  God, 
asking  for  the  increase  of  His  gifts  of  grace  and  of  the 
Spirit. 

b)  "  Who  are  thankful  for  them."  Ps.  50:  23. 
Example :    The    Samaritan    who    returned    to    give 

thanks,  Luke  17  :  11-19  ;  while  the  nine  had  merely 
received  the  healing  of  the  body,  the  one  who  returned 
to  give  thanks  experienced  in  addition  a  strengthening 
of  his  faith. 

Question  117. 

What  are  the  requisites  of  that  prayer,  which  is  acceptable  to  God, 
and  which  he  will  hear  f 

First,  that  we  from  the  heart  pray  to  the  one  true  God  only,  who 
hath  manifested  himself  in  his  word,  for  all  things  he  hath  com- 
manded us  to  ask  of  hira  :  secondly,  that  we  rightly  and  thoroughly 
know  our  need  and  misery,  that  so  we  may  deeply  humble  oursel- 
ves in  the  presence  of  his  divine  majesty  ;  thirdly,  that  we  be  fully 
persuaded  that  he,  notwithstanding  we  are  unworthy  of  it,  will,  for 
the  sake  of  Christ  our  Lord,  certainly  hear  our  prayer,  as  he  has 
promised  us  in  his  word. 

Not  every  prayer  is  acceptable  to  God  and  will  be 
lieard  by  Him.  Isa.  1  :  15,  James  4 :  3.  Example  : 
The  prayer  of  the  Pharisee  in  the  temj^le.  Luke  18  : 
11,  14. 

Therefore,  if  our  prayer  is  to  be  heard  of  God,  it  must 
be  of  the  right  sort.  We  are  to  consider,  1)  to  whom, 
2)  for  what,  and  3)  how  to  pray. 

I.  To  Whom  we  are  to  Pray. 

1.  We  are  to  pray  *'  to  the  one  true  God  only." 


THE  HEIDELBERG  CATECHISM.  411 

a)  This  God  is  He  "  who  hath  manifested  himself  to 
us  in  his  word,"  the  Triune  God,  Father,  Son  and  Holy 
Ghost.     (Compare  Ques.  25)  Ps.  81  :  8,  Matt.  4  :  10. 

b)  To  this  God  we  are  to  pray,  because  He  alone  is 
everywhere  present  and  almighty,  and,  therefore.  He 
alone  can  hear  and  answer  prayer.  Ps.  94  :  9  •  115-6 
Eph.  3 :  20.  '  •    . 

c)  We  may  also  pray  to  the  Lord  Jesus,  indeed  it  is 
our  special  duty  to  do  so,  because  He  is  true  God,  and 
to  Him  belongs  the  honor  of  worship.  John  5  :  23, 
Phil.  2  :  10.  The  disciples  of  Jesus  worshipped  Hini 
at  His  ascension,  Luke  24 :  52;  Stephen  prayed  to 
Him,  Acts  7  :  58. 

2.  We  are  to  pray  to  the  one  true  God  "  only,"  but 
not  forsooth  to  the  angels,  or  the  Virgin  Mary,  or  the 
so-called  ^saints.  We  are  not  to  distinguish,  as  the 
Romish  Church  pretends  to  do,  between  "  invocation" 
and  "  worship,"  for  invocation  in  praver  is  really  wor- 
ship. Isa.  42 :  8.  We  do  not  at  all  need  the  saints  as 
*'  intercessors,"  since  Christ  is  our  intercessor  in  heaven 
(1  John  2:1),  and  the  Holy  Ghost  teaches  us  to  say  • 
Abba,  Father.  Rom.  8  :  15. 

II.  For  What  we  are  to  Pray. 

"  For  all  things  he  hath  commanded  us  to  ask  of 
Him."  1  John  5  :  14.  Everything  of  a  carnal  nature, 
for  which  we  might  perchance  pray,  is  excluded.  1 
Kings  3  :  9-13.  It  pleased  the  Lord  that  Solomon 
prayed  for  an  understanding  heart.  "And  God  said 
unto  him.  Because  thou  hast  asked  this  thing,  and  hast 
not  asked  for  thyself  long  life  ;  neither  hast  asked 
riches  for  thyself,  nor  hast  asked  the  life  of  thine  ene- 
"^^^* :....;  Behold,  I  have  done  according  to 
thy  words:  lo,  I  have  given  thee  a  wise  and  an 
understanding  heart,  .  .  .  That  for  which  thou 
hast  not  prayed,  I  have  also  given  thee,  viz.,  riches  and 
honor."  Matt.  6  :  33,  James  4  :  3. 


412  THE  HEIDELBERG  CATECHISM. 

TIL  How  we  are  to  Pray. 

To  pray  acceptably  to  God,  one  must  pray  from  the 
heart  in  humility  and  in  faith. 

1.  "  Pray  from  the  heart." 

a)  Devoutly  (Andacht,  from  Andenken,  to  think 
upon),  i.  e.,  to  direct  all  our  thoughts,  the  whole  heart, 
exclusively  upon  God,  and  to  check  all  distracting 
thoughts.  Lam.  3:  41,  Ps.  145:  18,  Heb.  10:  22. 

b)  In  this  way  alone  can  we  prevent  prayer  from 
becoming  a  mere  lip-service,  or  from  becoming  a  repe- 
tition of  beautiful  phrases.  Matt.  ]5  :  8  ;  6  :  7. 

c)  Prayer  should  be  devout,  whether  one  prays  in 
one's  own  words,  or  in  the  woi"ds  of  another.  To  pray 
"  from  the  heart"  means  something  more  than  to  pray 
heartily.  By  it  free  prayer  is  meant,  or  that  one  pray 
in  one's  own  words,  in  distinction  from  prayer  in  the 
words  of  another,  as  by  means  of  prayer  books,  hymn 
books  or  forms  prescribed  by  the  Church  for  religious 
service  and  worship.  The  necessity  for  these  forms  is 
found  in  the  demand  for  order  and  uniformity,  but  fi'ee 
prayer  should  follow  the  sermon.  The  use  of  prayer 
books  in  family  worship  may  be  compared  to  crutches, 
but  if  they  are  in  accordance  with  the  Word  of  God  and 
breathe  the  spirit  of  prayer,  they  are  not  to  be  rejected, 
since  it  is  always  better  to  use  crutches  than  not  to 
walk  at  all.  For  prayer  from  the  heart  no  rules  can 
be  prescribed  ;  for  this  the  only  teacher  is  the  Holy 
Ghost  (Pom.  8  :  26)  and  the  proper  models  are  the 
Psalms,  the  prayer  book,  as  well  as  the  hymn  book 
of  the  children  of  God  from  of  old.  As  a  guide  in 
prayer  from  the  heart  the  explanation  of  the  several 
petitions  of  the  Lord's  Prayer  is  put  in  the  catechism 
in  the  form  of  prayer. 

2.  "That  we  rightly  and  thoroughly  know  our  need 
and  misery,  that  so  we  may  deeply  humble  ourselves 
in  the  presence  of  His  divine  majesty." 


THE  HEIDELBERG  CATECHISM.  413 

a)  The  natural  man  can  not  pray  in  the  true  sense 
of  the  word,  because  he  is  encompassed  with  pride. 
Rev.  3:17. 

"  Necessity  teaches  one  to  pray,"  ^.  e.,  it  drives  to 
prayer  when  one  "  rightly  and  thoroughly"  knows  his 
bodily  and  spiritual  needs  and  miseries,  and  at  the 
same  time  his  own  helplessness  and  unworthiness. 
Isa.  26 :  16. 

b)^  This  knowledge,  as  well  as  the  infinite  exaltation 
(majesty)  of  God,  before  whom  we  appear  in  prayer, 
prompts  us  to  humility.  Ezra  9:  6,  Isa.  6:  2-5. 
Abraham  was  an  example  of  an  humble  intercessor. 
Gen.  18 :  27. 

An  humble  prayer  is  acceptable  to  the  Lord.  Ps.  34  • 

18. 

3.  Such  humility  does  not  lead  to  discouragement, 
when  the  third  part  of  prayer  acceptable  to  God,  the 
confidence  of  faith,  is  not  wanting.  "  That  we  be  fully 
persuaded,  that  he,  notwithstanding  we  are  unworthy 
of  it,  will,  for  the  sake  of  Christ  our  Lord,  certainly 
hear  our  prayer."  God  does  not  look  upon  the 
unworthiness  of  the  believing  petitioner,  but  upon  the 
merits  of  His  dear  Son,  who  represents  the  one  who 
prays  before  the  Father ;  to  this  we  must  firmly  hold 
by  faith.  Dan.  9  :  18,  James  1 :  6.  Jacob  is  an  exam- 
ple of  one  who  prayed  in  confidence  and  who  took  fast 
hold  of  the  Lord  in  faith.  Gen.  32 :  26. 

4.  Prayer  in  the   name  of  Jesus    includes  all   that 
belongs  to  a  prayer  acceptable  to  God.  It  means  to  pray 

a)  At  His  bidding.  John  16 :  24. 

b)  In  accordance  with  His  will.  Luke  22 :  42. 

cj  Upon  the  ground  of  His   merit,  for  the  sake  of 
which  the  Father  looks  upon  us  graciously,  and  without 
which   we  could   not    appear    before    Him   in  i:>raver 
Eph.  3:12.  1     J     • 

d)  In  accordance  with  His  promise.  John  14  :  13. 


414  THE  HEIDELBERG  CATECHISM. 

IV.  Why  our  Prayer  is  Heard  by  God. 

1.  God's  answer  to  the  prayer  of  the  believing  soul 
is  the  hearing,  i.  e.,  the  granting  of  that  which  is 
asked.  The  basis  of  the  same  with  God  is  not  the  per- 
son of  the  petitioner,  or  the  character  of  the  prayer, 
but  His  promise.  Ps.  91 :  15,  Isa.  65  :  24,  John  16  :  23. 

2.  Examples  of  prayers  that  were  heard  :  Elijah, 
James  5:17;  Peter  at  the  raising  of  Tabitha,  Acts  9  : 
40 ;  the  Church  at  Jerusalem  when  Peter  was  in 
prison.  Acts  12  :  5. 

3.  God  gives  to  the  believing  soul,  by  the  testimony 
of  the  Holy  Ghost,  the  assurance  that  his  prayer  will 
be  heard.  1  John  5:  15.  In  an  extraordinary  manner 
God  gave  assurance  of  the  hearing  of  their  prayer  to 
the  first  Church  at  Jerusalem,  Acts  4:  31,  and  to  the 
Apostle  Paul  and  Silas,  Acts  16  :  26. 

4.  The  answer  to  prayer  does  not  always  come  imme- 
diately. God  reserves  His  own  time  for  all  things. 
Eccles.  3:  11,  John  2:  4.  God  wishes  to  try  our 
faith.  Hab.  2  :  3.  Example  :  The  Canaanitish  woman, 
Matt.  15  :  22.  Or  God  wishes  to  exercise  us  in  perse- 
verance in  prayer.  Ps.  22  :  2.  Examj^le :  The  parable 
of  the  unjust  judge  and  the  widow.  Luke  18. 

5.  At  times  what  is  prayed  for  is  not  granted  at  all, 
just  as  a  father  refuses  the  unreasonable  or  even  inju- 
rious requests  of  his  child  for  the  child's  own  good. 
Example  :  The  prayer  of  Salome  and  her  sons.  Matt. 
20  :  20-22.  Or  our  prayers  are  not  in  accord  with 
God's  gracious  counsel  concerning  us,  according  to 
which  He  allows  all  things  to  work  together  for  the 
good  of  those  who  love  Him,  who  are  the  elect  accord- 
ing to  His  purpose  (Rom.  8:  28),  so  that  He  may  not 
grant  our  prayer  for  protection  against  a  germing 
evil.  Example:  Paul  (2  Cor.  12:  6-9),  who  had 
prayed  thrice  that  the  thorn  in  the  flesh  might  depart 


THE  HEIDELBERG  CATECHISM.  415 

from  him,  received,  instead  of  having  it  granted,  an 
answer,  which  at  the  same  time  was  full  of  comfort : 
"  My  grace  is  sufficient  for  thee :  for  my  strength  is 
made  perfect  in  weakness."  Under  such  circumstances 
we  are  not  to  persist  in  our  prayers,  just  as  Paul 
acquiesced  in  the  answer  when  he  had  besought  the 
Lord  "  thrice." 

6.  Examples  of  prayer  :  Abraham,  Gen.  18  :  23- 
32  ;  Jacob,  Gen.  32 :  9-12,  26  ;  Moses,  Ex.  32,  33,  34 ; 
Hannah,  1  Sam,  1  :  2 ;  David,  2  Sam.  7  and  the 
Psalms  ;  Solomon,  1  Kings  3  ;  Hezekiah,  Isa.  38  ;  Jesus, 
Matt.  26 :  39-44.  Compare  Paul  (2  Cor.  12  :  7-9, 
also  "  thrice"). 

Question  118. 

What  hath  God  commanded  us  to  ask  of  him  f 
All  things  necessary  for  soul  and  body  ;  which   Christ  our  Lord 
has  comprised  in  that  prayer  he  nimself  has  taught  us. 

1.  We  are  to  pray  for  "  all  things  necessary,"  i.  e., 
for  everything  needful  to  the  well-being  of  body  and 
soul.  On  this  account  prayer  to  God  is  not  only  a 
privilege,  but  is  also  commanded.  Phil.  4 :  6,  James 
1:   17. 

a)  Under  spiritual  need  is  included  all  that  is  neces- 
sary for  us  in  relation  to  God's  honor  and  our  own 
salvation,  such  as  forgiveness  of  sins,  renewal  by  the 
Holy  Ghost,  living  according  to  the  will  of  God  and 
eternal  life.  Ps.  51:  10,  11;  143:  10,  James  1:  5. 
Spiritual  need  takes  the  precedence  over  bodily  need, 
because  the  immortal  soul  stands  higher  than  the  mor- 
tal body,  and  eternal  happiness  higher  than  temporal. 
Matt.  6 :  33  ;  16  :  26. 

b)  Under  bodily  need  is  included  everything  neces- 
sary for  our  support  in  an  honorable  life,  such  as 
health,  food  and  clothing,  possessions,  a  peaceful  life, 
etc.  Prov.  30 :  8,  James  5  :  15. 

(?)  Prayers  for  the  supply  of  our  spiritual   needs   we 


416  THE  HEIDELBERG  CATECHISM. 

may  address  to  God  without  reservation ;  in  relation  to 
our  bodily  needs  we  are  to  pray  with  the  condition 
that  God  would  give  us  when  and  what  He  pleases. 

2.  Prayer  for  the  supply  of  spiritual  and  bodily 
needs  is  to  conform  to  the  pattern  of  the  prayer  Christ 
Himself  has  taught  us.  Matt.  6:  9-13,  Luke  11:  2-4. 

a)  When  His  disciples  asked  Him  :  Lord,  teach  us 
to  pray,  as  also  John  (the  Baptist)  taught  his  disciples, 
Jesus  gave  them  this  prayer.  (John  had  also  taught 
his  disciples  a  form  of  prayer.)  That  they  were  to  use 
the  same  literally,  is  proved  by  the  words  of  the  Lord  : 
"  When  ye  pray,  say,''  etc.  Accordingly  it  is  entirely 
proper  that  this  prayer  be  used  in  the  public  congre- 
gation. Jesus  did  not  lead  His  disciples  in  this  prayer, 
so  as  to  include  Himself  in  it  (compare,  "  forgive  us 
our  debts"),  but  He  taught  them  the  prayer  that  they 
might  use  it. 

b)  The  Lord  did  not  wish  to  teach  His  disciples 
one  prayer  only,  but  He  would  also  teach  them  to 
pray  ;  it  is,  therefore,  to  serve  not  merely  as  a  form  of 
prayer,  but  also  as  a  model  prayer  according  to  con- 
tents and  form,  in  order  that  we  may  learn  from  it 
what  and  how  we  are  to  pray.  That  the  Apostles  them- 
selves understood  it  in  this  way,  is  already  to  be 
inferred  from  the  fact  that  this  prayer  is  expressed  in 
different  forms  by  Matthew  and  Luke.  At  the  same 
time  it  will  remain  for  all  time  the  prayer  of  ])rayers, 
and  embraces  everything  needful  for  body  and  soul, 
for  time  and  eternity. 

Question  119. 

What  are  the  words  of  that  jira^jer  f 

Our  Father,  which  art  in  heaven,  hallowed  be  thy  name.  Thy 
kingdom  come.  Thy  will  be  done  on  earth,  as  it  is  in  heaven. 
Give  us  this  day  our  daily  bread,  and  forgive  us  our  debts  as  we 
forgive  our  debtors,  and  lead  us  not  into  temptation,  but  deliver  us 
from  evil.  For  thine  is  the  kingdom,  the  power,  and  the  glory, 
forever.     Amen. 


THE  HEIDELBERG  CATECHISM.  417 

1.  The  prayer  is  known  as  "  the  Lord's  Prayer," 
because  the  Lord  Himself  gave  it ;  as  "  our  Father," 
in  accordance  with  the  words  at  the  beginning, 

2.  The  division  of  the  prayer  into  three  parts. 

a)  It  begins  with  an  address  :  Our  Father,  which  art 
in  heaven. 

b)  It  contains  six  petitions. 

(1)  Hallowed  be  thy  name. 

(2)  Thy  kingdom  come. 

(3)  Thy  will  be  done  on  earth,  as  it  is  in  heaven. 

(4)  Give  us  this  day  our  daily  bread. 

(5)  And  forgive  us  our  debts,  as  we  forgive  our 
debtors. 

(6)  And  lead  us  not  into  temptation,  but  deliver  us 
from  evil. 

c)  It  closes  with  a  doxology :  "  For  thine  is  the 
kingdom,  and  the  power,  and  the  glory,  forever,"  and 
with  "Amen." 

3.  The  first  three  petitions  relate  to  God's  honor,  the 
next  three  to  our  needs.  Of  these,  two  have  reference 
to  our  spiritual  and  one  to  our  bodily  needs.  (The 
fourth  petition  refers  to  the  body — bread  ;  the  fifth  to 
the  soul — sin  ;  the  sixth  to  body  and  soul — evil.)  The 
petitions  do  not  use  the  singular  *'  my,"  but  the  plural 
'*  our"  and  "  us,"  thereby  partaking  of  the  nature  of 
intercession,  and  reminding  us  that  we  stand  in  a  com- 
munion of  prayer  with  all  believers.  Intercessory 
prayer  enlarges  the  heart  and  smothers  selfishness. 
(The  first  three  j^etitions  correspond  to  the  first  table, 
and  the  last  three  to  the  second  table  of  the  law.) 

4.  The  sixth  petition,  "  lead  us  not  into  temptation, 
but  deliver  us  from  evil,"  can  not  be  divided  into  two 
petitions,  as  it  forms,  in  thought  as  well  as  in  construc- 
tion, a  whole. 


418  THE  HEIDELBERG  CATECHISM. 

Question  120. 

Why  hath  Christ  commanded  us  to  address  God  thus,  "  Our 
Father  /" 

That  immediately,  in  the  very  beginning  of  our  prayer,  he  might 
excite  in  us  a  childlike  reverence  for,  and  confidence  in  God,  which 
are  the  foundation  of  our  prayer  ;  namely  that  God  is  become  our 
father  in  Christ,  and  will  much  less  deny  us  what  we  ask  of  him  in 
true  faith,  than  our  parents  refuse  us  earthly  things. 

Question  121. 

Why  is  there  added,  "  which  art  in  heaven  f" 

Lest  we  should  form  any  earthly  conceptions  of  God's  heavenly 
majesty,  and  that  we  may  expect  from  his  almighty  power  all 
things  necessary  for  soul  and  body. 

I.  Our  Father. 

1.  We  are  to  address  God  as  Father ;  for  in  this 
name  is  expressed  His  infinite  love.  The  name  does 
not  merely  include  God  the  Father,  the  Father  of 
Jesus  Christ,  but  the  Triune  God  is  invoked  thereby 
as  "  our  Father."  Gal.  4  :  6. 

2.  The  Triune  God  is  our  Father : 

a)  By  creation  and  redemption.  Mai.  2 :  10  is 
spoken  primarily  not  of  all  men,  but  of  Israel,  the  peo- 
23le  of  God.  Isa.  63  :  16,  John  1 :  12. 

b)  By  election.  Eph.  1  :  5,  6. 

c)  By  regeneration.  1  Peter  1 :  3. 

Therefore  only  the  regenerated,  believing  Christian, 
the  child  of  God,  can  in  the  true  sense  of  the  word 
pray  "  Our  Father."  To  the  natural  man  God  stands 
in  the  relation  of  judge,  not  that  of  Father. 

3.  The  paternal  love  of  God,  which  is  expressed  in 
the  name  Father,  is  to  awaken  in  us  childlike  fear  and 
confidence  in  God. 

a)  Childlike  fear  carries  with  it  the  feeling  of  awe, 
i.  e.,  reverence,  but  not  that  of  dread  of  God.  Rom.  8 : 
15,  "  For  ye  have  not  received  the  spirit  of  bondage 
again  to  fear  (and  in  fear  and  dread  to  flee  from  God,  as 


THE  HEIDELBERG  CATECHISM.  419 

for  example  Israel,  Ex.  20 :  18, 19)  ;  but  ye  have  received 
the  spirit  of  adoption,  whereby  we  cry,  Abba,  Father." 
b)   Childlike  confidence  is  a  firm  trust  in  the  paternal 
love  of  God.  Ps.  89  :  26  ;  103  :  13. 

4.  This  confidence  rests  upon  the  fact  "  that  God  is 
become  our  Father  in  Christ,  and  will  much  less  deny 
us  what  we  ask  of  Him  in  true  faith,  than  our  parents 
will  refuse  us  earthly  things." 

a)  God  has  become  our  Father  in  Christ  (compare 
Ques.  26  and  33),  and  in  Him  gives  us  all  things. 
Eom.  8 :  32. 

b)  Divine  paternal  love  far  exceeds  human  love. 
Matt.  7:11,  Isa.  49  :  15. 

5.  The  address  "  Our  Father"  stands  "  in  the  very 
beginning,"  in  order  that  our  entire  prayer  may  be 
pervaded  by  that  childlike  confidence,  which  is  "  the 
foundation  of  our  prayer."  It  is  tlie  key-note  of  the 
prayer.  Heb.  4  :  16. 

II.  Which  art  In  Heaven. 

1.  Literally,  "  in  the  heavens,"  while  the  third  peti- 
tion says  "  in  heaven."  We  distinguish  1)  the  atmos- 
pheric heaven  (the  atmosphere,  e.  g.,  the  birds  of 
heaven,  Ps.  104 :  12)  ;  2)  the  starry  heaven  {e.  g.,  the 
heavens  and  all  their  host,  Ps.  33:  6),  and  3)  the 
place  of  the  glory  of  God.  Ps.  103  :  19.  The  last  is  to 
be  understood  here  and  in  the  third  petition.  Al- 
though God  is  everywhere,  and  is  nigh  unto  us  in  all 
places,  yet  we  are  to  address  Him  in  "  heaven,"  in 
order  that  we  may  continue  mindful  of  His  majesty, 
i.  e.,  His  exaltation  and  dominion  over  all  creatures. 
Ps.  113  :  5,  6,  7. 

2  We  derive  a  two-fold  benefit  from  keeping  "  God's 
heavenly  majesty"  in  view. 

a)  "  That  we  do  not  form  any  earthly  conceptions  of 
Him,"  i.  e.,  do  not  form  any  earthly   notions   concern- 


420  THE  HEIDELBERG  CATECHISM. 

ling  Him.  1  Kings  8 :  27.  We  are  to  pray  in  confi- 
dence, but  we  are  to  guard  against  unseemly  intimacy 
with  God  in  prayer  ;  our  Father  is  also  our  God.  We 
are  to  pray  in  a  childlike  manner,  but  not  childishly 
(with  effeminate  feelings  and  expressions).  A  child, 
in  his  intercourse  with  his  father,  will  never  neglect 
the  reverence  which  is  due  to  him,  just  as  we  do  not 
forget  that  the  ruler  of  a  country  is  also  its  lord. 

Example :  Abraham,  although  the  Lord  spake  to 
him  in  great  condescension,  "Shall  I  hide  from  Abra- 
ham that  thing  which  I  do  ?"  (Gen.  18  :  17)  and  he 
was  called  the  Friend  of  God  (James  2  :  23),  yet  he 
says  (v.  27)  :  "  Behold  now,  I  have  taken  upon  me  to 
speak  unto  the  Lord,  which  am  but  dust  and  ashes." 

b)  That  we  may  not  think  lightly  of  God's  heavenly 
majesty,  nor  doubt  the  same,  but  "  expect  from  his 
-almighty  power  all  things  necessary  for  soul  and 
body,"  and  trust  in  Him  that  He  can  do  and  give  all 
things.  Ps.  115:  3,  Luke  1  :  37,  Eom.  10:  12*. 

Gluestion  122. 

Which  is  the  first  petition  ? 

•'  Hallowed  be  thy  name  ;"  that  is,  grant  us  first  rightly  to 
know  thee,  and  to  sanctify,  glorify  and  praise  thee  in  all  thy  works, 
in  which  thy  power,  wisdom,  goodness,  justice,  mercy  and  truth,  are 
clearly  displayed ;  and  further  also,  that  we  may  so  order  and 
direct  our  whole  lives,  our  thoughts,  words  and  actions,  as  that  thy 
name  may  never  be  blasphemed,  but  rather  honored  and  praised 
on  our  account. 

That  the  Name  of  God  be  Hallowed. 

This  is  the  first  petition  : 

1.  Because  the  glorification  of  God  is  the  first  and 
highest  end  of  all  creatures.  Rom.  11 :  36. 

2.  Because  all  who  would  approach  God  in  prayer, 
must  be  impressed  with  His  excellence  and  holiness. 
Lev.  10:  3. 

The  name  of  God  is  to  be  hallowed,  1)  by  us,  and  2) 
through  us. 


THE  HEIDELBERG  CATECHISM.  421 

I.  By  Us. 

1.  God  revealed  Himself  by  His  name,  which  we 
learn  to  know  in  His  Word  and  in  His  works  The 
name  of  God  sets  forth  His  being,  and,  therefore,  Him- 
selt;  m  the  works  of  God  "are  displayed,"  ^.  e.,  are 
visible  His  attributes. 

To  hallow  God's  name  means,  to  give  God  the  honor 
which  belongs  to  Him.    Ps.  115:  1. 

2.  Above  all  we  pray  that  God  Himself  would   let 
us  rightly  know  His  name.    Such  knowledge,  however 
is  not  merely  a  matter  of  the   understanding,  but  also 
ot  the  heart,  as  at  the  same  time  it  includes  faith   also. 
John  17:  3,  Ps.  119:  18. 

3.  The  knowledge  of  the  name  of  God  is  derived 
Irom  the  knowledge  of  His  works. 

a)  The  work  of  creation,  whereby  God  has  created 
and  still  preserves  all  things.  Ps.  19 :  1. 

b)  The  work  of  redemption,  whereby  God  has 
redeemed  us  through  Christ  and  renews  us  by  the 
lloly  Ghost,  and  will  make  us  eternally  happy.  John 
o  :   lb. 

4.  In  these  works  are  displayed,  i.  e.,  appear  the 
essential  attributes  of  God. 

a)  In  the  works  of  creation  : 

1.  God's  power.  Eom.  1 :  19,  20. 

2.  His  wisdom.  Ps.  104 :  24. 

3.  His  goodness.  Ps.  36 :  5. 

b)  In  the  work  of  redemption  : 

1.  God's  justice.  2  Cor.  5 :  21. 

2.  His  mercy.  Tit.  3 :  5. 

3.  His  truth.  John  17  :  19. 

4.  We  give  expression  to  the  knowledge  of  the  ex- 
cellence and  holiness  of  God,  which  we  have  derived 
from  His  vvorks,  by  glorifying  and  praising  His  name. 
Ps.  lOo :  3,  Ex.  15  :  2. 


422  THE  HEIDELBERG  CATECHISM. 

II.  Through  Us. 

1.  Not  merely  in  our  prayers  are  we  to  glorify  and 
praise  the  name  of  God,  but  our  whole  life,  all  our 
thoughts,  words,  and  works  are  to  be  an  act  of  praise  to 
God,  that  through  us  His  name  may  be  hallowed,  i.  e., 
that  it  may  be  made  manifest  what  a  glorious  God  is 
ours,  who  makes  saints  of  sinners  !  Ps.  31  :  3,  2  Thess. 
1  :  11,  12. 

2.  We  must,  therefore,  *'  so  order  and  direct  our 
whole  lives  :" 

a)  That  the  name  of  God  may  never  be  blasphemed 
Qu  our  account,  which  would  happen  if  we  confess  the 
name  of  the  Lord  and  do  not  live  according  to  His 
Word.  He  w4io  confesses  the  name  of  Jesus  with  his 
mouth,  but  not  in  his  life,  either  deceives  himself, 
which  is  sad,  or  he  would  deceive  others  by  acting  the 
hvpocrite,  which  is  still  worse.  2  Tim.  2  :  19,  Rom. 
14:  16. 

b)  That  through  our  conversation  and  life  others  also 
may  be  incited  to  turn  to  God,  and  thereby  to  honor 
and  to  praise  him.  Ps.  51 :  13,  Matt.  5 :  16. 

Question  123. 

Which  is  the  second  jjetition  ? 

"'  Thy  kingdom  come  ;"  that  is,  rule  us  so  by  thy  word  and 
Sprit,  that  we  may  submit  ourselves  more  and  m  >re  to  thee  ;  pre- 
serve and  increase  thy  Church  ;  destroy  the  works  of  the  devil,  and 
all  violence  which  would  exalt  itself  against  thee,  and  also  all 
wicked  counsels  devised  against  thy  holy  wnrd,  until  the  full  per- 
fection of  thy  kingdom  takes  place,  wherein  thou  shalt  be  all  in  all. 

1.  The  kingdom  of  God  is  distinguished  from  crea- 
tion or  nature,  in  which  God  manifests  His  sovereignty 
over  all  created  things  (Ps.  135  :  ^),  and  also  from  the 
world,  which  through  sin  is  under  the  dominion  of  the 
prince  of  darkness.   1  John  5  :   10. 

2.  The  kingdom  of  God  is  in  the  world,  but   not  of 


THE  HEIDELBERG  CATECHISM.  423 

the  world  (John  18  :  36),  i.  e.,  it  is  not  after  the  fash- 
ion of  a  world-kingdom  ;  it  extends  beyond  the  world 
into  heaven,  from  which  it  arose  (Dan.  "2  :  44),  where- 
fore it  is  also  called  the  kingdom  of  heaven  ;  in  the 
same  way  it  also  extends  beyond  time  into  eternity 
(Dan.  4:  34). 

3.  The  kingdom  of  God  is  the  realm  of  the  revela- 
tion of  divine  grace,  power  and  glory,  in  heaven  and 
upon  earth.  In  the  world  it  is-  found  wherever  the 
Triune  God  rules  men's  hearts  in  righteousness  and 
grace.  The  outward,  visible  Church,  which  is  com- 
posed of  all  who  are  baptized,  is  not  the  kingdom  of 
God.  It  is  the  institution  for  the  gathering  and  per- 
fecting of  the  elect  of  God.  The  kingdom  of  God 
upon  earth  is,  therefore,  included  in  the  Church,  and 
in  this  sense  it  is  true  that  "  out  of  the  Church  there  is 
no  salvation."     (Extra  ecclesiam  nulla  salus.) 

4.  "  Kingdom  of  God"  is  a  figurative  expression, 
derived  from  earthly,  human  relations.  An  earthly 
kingdom  is  an  orderly  community  governed  by  a  ruler. 
God's  kingdom  is  called  in  Scripture  literally  "  the  king- 
dom of  God,"  and  the  heavenly  kingdom  "  the  king- 
dom of  heaven."  1.  The  King  is  the  Triune  God,  and 
since  the  completion  of  redemption,  especially  the  Son 
of  God,  Jesus  Christ,  to  whom  the  Father  has  given 
all  power  in  heaven  and  upon  earth  (Ps.  110:  1,2, 
Matt.  28:  18),  and  who  sits  at  His  right  hand  (Mark 
16  :  19),  until  all  shall  have  been  accomplished.  1  Cor. 
15 :  27,  28.  2.  The  real  subjects  upon  earth  are 
Christian  believers.  John  18:  37,  Ps.  110:  3.  In 
heaven  they  are  the  angels  and  the  saints  made  per- 
fect. 3.  The  members  of  the  kingdom  are  not  confined 
to  any  land  or  people  upon  the  earth.  Acts  10 :  35. 
No  one  is  excluded  on  account  of  his  belonging  to  any 
one  people.  Col.  3  :  11.  4.  Therefore  there  are  no 
limitations  to  this   kingdom.  Acts  1:8.     5.  The   law 


424  THE  HEIDELBERG  CATECHISM. 

of  the  kiugdoni  is  the  Holy  Scripture.  Isa.  2  :  3.  6. 
The  fuudamental  law  of  the  kingdom  is  love.  Matt. 
22 :  37-40,  Col.  3 :  14.  7.  The  blessing  of  the  king- 
dom is  redemption  through  the  blood  of  Jesus  Christ, 
together  with  all  its  possessions  and  benefits.  Rom.  14 : 
17.  8.  The  ordinances  of  the  kingdom  are  the  preach- 
ing of  the  Word  of  God  and  the  administration  of  the 
holy  sacraments,  and  everything  incidental  thereto. 
Eph.  4  :  11, 12.  9.  The  arch-enemy  of  the  kingdom  is 
satan,  with  all  his  hosts.  10.  The  wars  of  the  king- 
dom are  directed  against  the  power  of  sin  and  the 
kingdom  of  darkness.  11.  The  weapons  of  the  war- 
riors are  the  Word  of  God  and  prayer.  Eph.  6:12, 
17,  Matt.  17  :  21.  12.  The  purpose  and  end  of  the 
kingdom  is  the  honor  of  God, 

5.  The  kingdom  of  God  is  already  in  the  world,  and 
yet  we  are  to  pray.  Thy  kingdom  come  ;  for  it  is  still 
coming,  so  that  it  may  become  more  powerful  in  us, 
outside  of  us,  that  it  may  be  more  widely  extended. 

I.  The  Kingdom  of  Grace. 

1.  We  pray  God  to  govern  us,  the  members  of  His 
kingdom  and  His  subjects,  i.  e.,  that  He  direct  all  our 
thoughts,  purposes  and  desires,  words  and  deeds  accord- 
ing to  His  grace.  Col.  3  :  15,  Isa.  48  :  17. 

2.  God  governs  us  by  His  Word  and  Spirit  (compare 
Ques.  31) ;  by  His  Word,  Ps.  25  :  4,  5  ;  by  His  Spirit, 
Ps.  143  :  10.  The  Word  and  Spirit  of  God  do  not 
work  separately,  but  conjointly. 

3.  Its  end  is  that  we  may  subject  ourselves  more  and 
more  to  God,  i.  e.,  become  obedient.  The  regenerate 
also  have  not  yet  attained  perfect  obedience,  but  they 
must  learn  the  same  and  increase  in  it  more  and  more. 
Net  in  words,  but  in  obedience  to  the  commandments  of 
God  do  we  recognize  how  fai-  the  kingdom  of  God  has 
advanced  in  us.     For  the  kingdom  of  God   is   not  in 


THE  HEIDELBERG  CATECHISM.  425 

word,  bat  in   power.   1  Cor.  4:  20,  Ex.    24-  7    Heb 
12:  28. 

II.  Tlie  Kingdom  of  Power. 
1.  The  work  of  the  kingdom  of  God   upon   earth  is 
committed   to  weak   human   hands.  1  Cor.  3 :  7,  8,  9. 
Therefore  we  are  to   pray   that    God  by  the   power  of 
His  Spirit  may  maintain  and  increase  His  Church. 

a)  God  preserves  His  Church  in  that  He  maintains 
His  Word  in  it,  and  when  through  the  indolence  of 
men  it  has  come  into  disrepute,  or  has  been  neglected, 
He  awakens  a  hunger  after  the  bread  of  life,  or  places 
the  word  again  upon  the  candlestick.  This  took  place 
most  manifestly  in  the  Reformation,  after  the  Church 
had  entirely  neglected  His  Word  and  had  been  sunk 
for  centuries  in  superstition  and  the  works  of  men.  Ps. 
51  :  18  ;  68  :  28. 

b)  Everything  living  must  increase,  if  it  is  not  to 
retrograde ;  in  life  nothing  is  stationary.  So  it  is  also 
with  the  kingdom  of  the  living  God  upon  earth. 

Therefore  we  pray  that  He  should  not  onlv  inwardly 
strengthen  His  Church,  but  outwardly  increase  the 
same.  Acts  2  :  47. 

The  spread  of  the  kingdom  of  God  is  accomplished 
among   the    heathen,   the   Jews    and     Mohammedans 
through  missionary  activity.     We   should   never   pray 
the  Lord's  Prayer  without  remembering  especially  in 
connection  with  the  second  petition  the  work  of  evan- 
gelical missions,  in  which   God   manifests   Himself  as 
the   "Augmenter  of  the  kingdom."      In    the    foreign 
missionary  field  6250  missionaries  from  Christian  knds 
are  at  present  at  work,  of  whom  3000  are  ordained  and 
750  unordained  missionaries,  and  2500  are   women ;  of 
heathen  Christians  27,000  are  missionary  laborers,  and 
among  them  2506  are  ordained  pastors.     In  a  hundred 
years  about  3,000,000  heathen  have  been  converted  to 
Christ  by  the  grace  of  God  through  the  work  of  evan- 
34 


426  THE  HEIDELBERG  CATECHISM. 

gelical  missions  of  all  lands.  The  blessing  of  the  Lord 
is  manifest  in  this  work.  But  the  number  of  heathen 
who  are  yet  sti-angers  to  the  kingdom  is  still  great, 
numbering  about  800,000,000.  Matt.  9 :  37,  38. 

Parables  relating  to  the  extension  of  the  kingdom  of 
God:  The  grain  of  mustard  seed,  Matt.  13:  31,  32; 
the  leaven  (v.  33). 

2.  The  kingdom  of  God  stands  in  opposition  to  ihe 
world  and  to  sin  ;  therefore  it  is  opposed  by  the  world 
and  its  prince.  To  overcome  these  powers,  God  must 
come  to  our  aid,  by  manifesting  the  power  of  His  arm 
and  His  judgment. 

a)  We,  therefore,  pray  God  to  destroy  the  works  of 
the  devil.  Everything  that  is  done  to  injure  and 
oppose  the  kingdom  of  God  is  the  devil's  work.  He 
opposes  the  truth  of  God  with  his  lies  which  are  agree- 
able to  the  carnal  heart.  All  the  arts  designed  to 
seduce  men  by  means  of  false  doctrine  into  error,  super- 
stition and  unbelief,  into  sin  and  vice,  are  his  works ; 
he  also  often  causes  bitterness  and  strife  among  those 
who  are  of  the  same  household  of  faith.  1  John  3  :  8, 
Rom.  16 :  20,  Eph.  4  :  27.  Compare  the  parable  of 
the  tares  among  the  wheat.  Matt.  13 :  24,  25,  28. 

b)  The  world  which  is  obedient  to  him,  and  those 
whom  he  deceives,  he  uses  as  his  instruments  against 
the  kingdom  of  God.  They  are  the  enemies  of  man- 
kind, who  rise  up  against  God  in  their  might,  or  devise 
evil  counsels  against  God's  holy  Word.  We  pray  God 
to  bring  to  naught  both  their  power  and  counsel. 

(1)  The  enemies  outside  of  the  kingdom  of  God  seek 
to  suppress  and  destroy  it  by  external  means.  Pharaoh, 
Herod.  Similar  testimony  is  found  in  the  entire  his- 
tory of  the  Christian  Church,  from  the  time  of  Julian, 
the  apostate,  to  Louis  XIV.,  and  the  tyrants  of  the 
French  Revolution.  The  first  Christian  congregation 
prayed  against  the  tyrants  who  persecuted  the  kingdom 
of  God.  Acts  4:  24-30,  Ps.  129:  5,  Num.  10:  35. 


THE  HEIDELBERG  CATECHISM.  427 

(2)  Enemies  within  the  kingdom  of  God  are  those 
who  dilute  the  Word  of  God  within  the  Church,  or 
adulterate  sound  doctrine  and  undermine  the  founda- 
tions of  the  Church  hy  evil  counsels.  Therefore  we 
pray  God  to  thwart  such  efforts.  Ps.  83 :  3,  Phil.  3  : 
18,  Ps.  5  :  10. 

(3)  Prayer  for  the  kingdom  strengthens  the  courage 
of  faith  and  enjoys  the  assured  promise  that  the  king- 
dom of  God  will  be  maintained  even  in  its  direst 
extremities,  and  will  at  length  come  forth  triumphant 
from  all  its  persecutions.  The  entire  46th  Psalm 
(from  which  Luther's  battle  hymn  for  the  imperial 
host  of  God,  "A  Safe  Stronghold  is  our  God,"  was 
composed).  Matt.  18  :  20,  Luke  12  :  32. 

lU.  The  Kingdom  of  Glory. 

The  kingdom  of  God  will  be  made  manifest  in 
glory  at  its  consummation  at  the  end  of  the  world. 
The  glory  will  principally  consist  in  this,  that  the 
members  of  the  kingdom  will  be  freed  from  all  weak- 
ness which  may  still  cleave  to  them,  as  well  as  from 
all  their  temptations  and  struggles,  because  God  will 
then  be  all  in  all  (not  in  all  men,  but  in  all  His  elect). 
1  Cor.  15  :  28. 

1.  To  the  individual  members  of  the  kingdom  the 
glory  thereof  is  revealed  at  the  end  of  their  days.  2 
Tim.  4  :  18. 

2.  To  the  Church,  the  community  of  believers,  it 
comes  at  the  end  of  all  days,  when  Jesus,  their  Lord 
and  Head,  will  come  again  in  glorv.  Rev.  21 :  2 ;  22 : 
17,  20. 

Question  124. 

Which  is  the  third  petition  ? 

"Thy  will  be  done  on  earth  as  it  is  in  heaven  ;"  that  is, 
grant  that  we  and  all  men  may  renounce  our  own  will,  and  without 
murmuring  obey  thy  will,  which  is  only  good  ;  that  so  every  one 
may  attend  to,  and  perform  the  duties  of  his  station  and  calling,  as 
willingly  and  faithfully  as  the  angels  do  in  heaven. 


428  THE  HEIDELBERG  CATECHISM. 

I.  Renouncing  One's  Own  Will. 

1.  By  nature  the  will  of  man  is  evil,  corrupt,  and 
turned  against  God's  will.  Therefore  it  is  necessary 
for  us  to  renounce  our  own  self-asserting  will,  i.  e., 
renounce  our  evil  lusts,  desires  and  inclinations,  sup- 
press the  same,  and  subdue  the  will.  Matt.  16 :  24. 

2.  We  often  experience  great  difficulty  in  doing  this, 
and  it  involves  a  struggle,  in  which,  without  God's 
gracious  help,  we  cannot  prevail;  wherefore  we  are  to 
pray :  Grant  unto  us,  O  God,  strength  to  overcome.  2 
Cor.  3  :  5. 

3.  We  are  to  make  this  prayer  also  for  all  men, 
because  they  all  by  nature  have  this  corrupt  will,  and 
our  love  is  to  embrace  all  men.  Eccles.  12 :  13. 

II.  Obedience  to  the  Will  of  God. 

1.  As  our  own  will  is  by  nature  totally  corrupt,  so 
God's  will  is  only  good.  As  little  as  we  can  of  ourselves 
renounce  our  own  will,  so  little  can  we  subject  our 
hearts  to  the  will  of  God.  Therefore  we  are  to  pray  : 
Grant  unto  us,  give  us  strength  that  we  may  obey  thy 
will.  Jer.  7 :  23. 

2.  There  is  a  distinction  to  be  made  between  the 
secret  and  the  revealed  will  of  God. 

a)  The  secret  will  of  God  we  can  discern  only  in  the 
way  in  which  He  leads  us,  which  we  often  do  not 
understand.  We  are,  therefore,  to  pray  for  strength 
that  we  may  submit  to  His  will  without  gainsaying, 
and  to  yield  ourselves  to  the  same  without  murmuring. 
His  will  is  to  be  done  in  us.  1  Peter  4  :  19.  Acts  21 : 
14,  "  The  will  of  the  Lord  be  done."  Thus  spake  the 
Christians  in  Cesarea,  when  Paul  was  journeying  to 
Jerusalem,  where  he  was  to  be  arrested,  and  when  he 
would  not  allow  himself  to  be  turned  back. 

b)  The  revealed  will  of  God  we  learn  from  His 
Word,  the  Law  and  the   Gospel.     In  particular  cases 


THE  HEIDELBERG  CATECHISM.  429 

we  must  be  careful  not  to  deceive  ourselves  and  regard 
as  God's  will  what  we  would  like  to  have   and   to^'do 
Rom.  12:2. 

3.  There  are  circumstances  and  relations  in  life, 
when  God's  will  is  to  be  done  by  us,  and  other  rela- 
tions when  it  is  to  be  done  in  us,  viz.,  when  we  suffer 
according  to  God's  will  for  the  same  reason  for  which 
we  do  His  will.  Heb.  10 :  36. 

_  4  Christ  has  given  to  us  the  most  exalted  example 
in  His  life  and  in  His  sufferings  of  how  God's  will  is 
to  be  done,  both  by  us  and  in  us.  John  4:  34,  Luke 
22:  42. 

III.  The  Fulflllmeiit  of  our  Calling. 

1.  We  are  not  to  think  that  we  are  to  do  God's  will 
only   m    particular   acts.     The    truth    is,  rather,  that 
daily  and  hourly  we  have  opportunity  to  do  the  same 
in    our   station    and    calling,   i.  e.,'m   the   duties  and 
responsibilities  which  the  special  positions  of  life  place 
upon  each  one ;  and  we  often  find  the  small  and  simple 
duties  of  life,  which  recur  daily,  more  difficult  than 
the  performance  of  something  great. 
^    Every  one  is  to  be  contented  in  his  station,  and  call- 
ing, I.  e.,  in  the  position  in  life  appointed  him  by  God 
and  whatever  it  brings  with   it,  he   is   to  perform   wil- 
lingly,  cheerfully,  faithfully  and  carefully.   1  Cor  7  • 
20,  Luke  16 :  10. 

.  .^;  ^^?  ^h^  ^"gels  in  heaven,  viz.,  as  willingly  and 
faithfully,  the  children  of  God  are  to  fulfill  their  call- 
ing upon  earth.  Ps.  103 :  20,  21. 

The  example  of  the  angels  is  to  have  an  effeci  upon 
us,  because  we  are  their  com^Danions  in  the  kingdom  of 
God.  Heb.  12  :  22,  23. 


430  THE  HEIDELBERG  CATECHISM. 

Question  125. 

Which  is  the  fourth  petition  f 

"  Give  us  this  day  our  daily  bread  ;"  that  is,  be  pleased  to 
provide  us  with  all  things  necessary  for  the  body,  that  we  may 
thereby  acknowledge  thee  to  be  the  only  fountain  of  all  good,  and 
that  neither  our  care  nor  industry  nor  even  thy  gifts,  can  profit  us 
without  thy  blessing,  and  that  we  may  withdraw  our  trust  from  all 
creatures,  and  place  it  alone  in  thee. 

1.  By  "  our  daily  bread"  we  are  to  understand  all 
the  physical  necessaries  of  life.  They  are  called  bread, 
because  it  is  the  most  indispensable  for  the  support  of 
the  bodily  life. 

2.  That  is  our  bread  which  we  do  not  procure  by 
unlawful  means,  as  by  theft,  covetousness,  cheating  or 
begging,  but  such  as  we  pray  for  and  labor  for  in  our 
ordinary  calling.  Gen.  3  :  19,  2  Thess.  3  :  12. 

"  Work  and  pray."   (Proverb.) 

3.  By  daily  bread  we  understand  everything  that  we 
need  for  the  day  in  order  to  live.  Heb.  13  :  5. 

All  believers  have  a  filial  right  to  daily  bread.  Matt. 
7  :  8,  9,  11. 

4.  Give  unto  us.  In  this  connection  we  are  not  only 
to  think  of  ourselves  and  of  our  own  needs,  but  also  of 
those  who  are  in  want.  Isa.  58 :  7. 

5.  This  day.  We  are  not  to  pray  for  provisions  for 
days  and  years  to  come,  which  fosters  covetousness  and 
parsimony,  and  which  prayer  God  will  not  hear.  The 
expression  also  teaches  us  that  we  are  to  come  to  God 
with  our  prayer  every  day.  Matt.  6 :  34. 

Neither  do  we  know  whether  we  will  be  alive  yet 
and  in  need  of  bread  on  the  morrow.  Prov.  27  :  1. 

6.  We  also  pray  that  God  would  provide  us  with  all 
the  physical  necessaries  of  life.  Ps.  145  :  15,  16. 

7.  From  this  prayer  we  are  to  learn  :  1)  to  recognize 
that  God  is  the  fountain  of  all  good  ;  2)  that  without 
His   blessing   nothing   can  prosper ;  3)  to   place   our 


THE  HEIDELBERG  CATECHISM.  431 

trust  in  Him  alone.  Thus  1)  our  faith  is  strengthened, 
2)  our  humility  is  promoted,  3)  our  confidence  is 
increased. 

I.  That  God  is  the  Fountain  of  All  Good. 

1.  Although  our  daily  bread  is  a  natural  product,  it 
does  not  come  from  nature,  not  from  the  creature,  but 
from  the  Creator.  Ps.  104 :  13,  14,  Acts  14 :  15,  17. 

2.  Therefore  we  are  to  pray  to  Him,  the  Giver  of  all 
good,  for  our  daily  bread.  Ps.  85  :  12  ;  65:  2. 

XL  That  Without  God's  Blessing  Nothing  Can  Profit  Us. 

1.  The  blessing  of  God  crowns  our  labor  with  suc- 
cess, which  He  alone  can  give,  and  constitutes  the 
strength  of  our  food.  1  Cor.  3  :  7,  Prov.  10  :  22,  Deut. 
8  :  3,  Matt.  4 :  4. 

2.  The  credit  is  not  to  be  given  to  our  anxieties  and 
labor,  although  these  are  our  portion.  For  by  cares 
are  not  to  be  understood  worldly  cares,  to  which  God 
does  not  give  His  blessing,  for  they  are  an  offense  to 
Him,  but  the  careful  and  thoughtful  attention  to  our 
labors,  how  we  are  to  begin  them  at  the  right  time  and 
in  the  right  wav,  and  carry  them  to  completion.  Ps. 
127:  1,  2. 

3.  Even  the  smallest  of  God's  gifts  may  by  His 
blessing  be  increased  so  as  to  supply  our  wants.  Com- 
pare the  widow's  cruse  of  oil  at  Zarephath.  1  Kings 
17 :  14-16 ;  and  the  feeding  of  the  thousands,  Mark 
6  :  41,  42  ;  8  :  6-8. 

On  the  contrary,  without  God's  blessing  His  gifts 
cannot  profit,  i.  e.,  fulfil  their  purpose.  Lev.  26 :  5, 14, 
26,  Hag.  2 :  17,  19. 

"  Everything  depends  upon  God's  blessing."  (Prov- 
erb.) 

m.  That  We  Place  Our  Trust  Alone  in  God. 

1.  The  human  heart  is  too  much  inclined  to  seek 
refuge  with  the  creature,  i.  e.,  with  other  men,  and  to 


432  THE  HEIDELBERG  CATECHISM. 

rely  upon  the  ordinary  natural  course  of  things.  But 
all  creatures,  as  well  as  the  entire  creation,  are  in  God's 
hands.  We  are  not  to  place  our  trust  in  the  creature, 
but  in  the  Creator,  and  in  Him  alone. 

a)  Confidence  in  weak,  mortal  men  is  vain  ;  for 
either  they  are  not  able  or  not  willing  to  help  us.  On 
the  contrary,  God  can  and  will  give  His  own  all  the 
necessaries  of  life. 

b)  God  is  thereby  displeased,  for  such  a  reliance  in 
man  is  at  the  same  time  distrust  of  God.  But  He  is 
honored  by  us  as  is  becoming  when  we  put  all  our  con- 
fidence in  Him  alone,  since  He  is  the  fountain  of  all 
good. 

2.  He  who  prays  to  God  needs  not  beg  of  men.  Ps. 
146:  3,5;  62:  10;  55:  22. 

8.  In  one  of  the  persecutions  which  in  the  17th  cen- 
tury came  upon  the  Reformed  ministers  of  Scotland, 
Andrew  Duncan  was  driven  into  banishment,  and  with 
his  wife  and  six  children  was  reduced  to  direst  need. 
One  evening,  when  the  children  cried  for  bread,  and 
none  was  to  be  had,  the  poor  exile  sought  refuge  in 
God  by  prayer,  to  whom  he  committed  his  hungry 
children  and  his  wife,  who  was  approaching  confine- 
ment, deprived  of  every  necessity.  Thereupon  he 
admonished  his  family  to  wait  patiently  upon  God, 
who  was  now  chastening  them,  but  who  would  surely 
care  for  them,  even  if  He  must  rain  bread  from  heaven. 
There  was  no  one  in  the  place  nor  in  the  region  who 
knew  them  or  was  aware  of  their  need.  The  next 
morning  very  early  a  man  came  into  the  house,  who 
brought  them  a  sack  of  provisions  and  went  away  again 
without  telling  them  whence  he  came,  although  they 
begged  him  to  do  so.  When  not  long  thereafter  in  the 
night  Duncan's  wife  approached  her  hour  and  no  human 
help  was  nigh,  there  came  a  lady  of  rank  and  offered 
her  services,  and  after  sending  away  her  servant  with 


THE  HEIDELBERG  CATECHISM.  433 

her  carriage,  asked  permission  to  be  allowed  to  remain 
with  the  lonely  woman.  This  she  did  throughout  a 
number  of  days  and  nights  until  her  services  were  no 
longer  needed,  and  at  her  departure  left  what  their 
most  pressing  needs  required.  Notwithstanding  all 
their  entreaties,  she  would  neither  say  who  she  was  nor 
whence  she  came. 

Question  126. 

Which  is  the  ffth  jyetitio7i  ? 

"And  forgive  us  our  debts,  as  we  forgive  our  debt- 
ors ;"  that  is,  be  pleased  for  the  sake  of  Christ's  blood  not  to  im- 
pute to  us,  poor  sinuer-5,  our  transgressions,  nor  that  depravity 
which  always  cleaves  to  us ;  even  as  we  feel  this  evidence  of  thy 
grace  in  us,  that  it  is  our  firm  resolution  from  the  heart  to  forgive 
our  neighbor. 

In  the  law  God  tells  us  what  He  demands  of  us  and 
what  we  owe,  ^.  e.,  are  in  duty  bound  to  do.  We  owe 
what  according  to  the  law  of  God  is  our  duty  to  do,  but 
have  not  done  (whether  it  be  through  transgression  or 
omission).  Every  transgression  against  God  to  the 
extent  to  which  it  demands  atonement,  i.  e.,  recom- 
pense, is  sin.  Atonement  for  sin  and  guilt  is  made 
either  by  restitution  or  by  punishment,  and  as  we  can- 
not render  the  former,  the  latter  only  remains.  Pun- 
ishment can  be  remitted  to  us  only  by  the  forgiveness 
of  the  debt.  We  pray  therefore  :  forgive  us  our  debts, 
i.  e.,  we  acknowledge  that  we  are  in  debt ;  but  we  can 
render  no  satisfaction,  and  yet  would  become  free  from 
guilt  and  punishment.  Therefore  we  take  refuge  in 
His  grace. 

I.  Our  Debts. 

1.  Confession  must  be  preceded  by  knowledge. 

a)  In  the  first  place  sin  is  recognized  in  its  outward 
manifestations  as  transgression  {i.  e.,  as  consisting  of 
perverted,  evil  deeds,  acts  which  are  contrary  to  the 
law).  Ps.  90:  8,  1  John  3:  4. 


434  THE  HEIDELBERG  CATECHISM. 

b)  Not  only  the  transgression,  but  also  its  root,  the 
evil  in  the  heart  which  always  cleaves  to  ns,  the  evil 
desire  and  inclination,  is  sin  before  God.  Heb.  12  :  1, 
Gen.  6  :  5  ;  8  :  21. 

2.  According  to  His  holiness  and  justice  God  must 
account  us  guilty,  i.  e.,  hold  us  responsible  and  punish 
us.  Job  9:  2,  3,  Isa.  Qb :  6,  7.  They  are  called 
"  debts,"  on  account  of  the  multitude  of  individual  sins. 
Ps.  19  :  12.  "  Our  debts,"  because  we  are  also  to  pray 
for  the  forgiveness  of  the  sins  of  all  the  people  of  God, 
in  whose  communion  we  stand.  Neh.  1:6.  In  this 
are  to  be  included  the  sins  of  our  enemies  which  they 
have  committed  against  us.  Matt.  5  :  44,  Luke  23  :  34. 

n.  God's  Forgiveness. 

1.  In  the  prayer  "  forgive  us  our  debts"  we  take  ref- 
uge in  the  grace  of  God,  in  that  we  acknowledge  our- 
selves guilty,  indeed  as  "  poor  sinners"  who  have  not 
within  themselves  the  power  to  pay  the  debt,  to  put 
away  sin.  Ps.  38  :  4. 

2.  Therefore  we  pray  God  not  to  impute  to  us  our 
debt,  not  to  demand  any  payment  from  us,  neither  as 
restitution  which  we  cannot  render,  nor  as  punishment 
which  we  cannot  bear.  Ps.  51  :  1,  Rom.  4  :  8.  Exam- 
ple :  The  publican  in  the  temple.  Luke  18  :    13,  14. 

3.  For  this  we  appeal  to  our  surety,  Jesus  Christ, 
who  has  paid  the  debt  for  us.  "  For  the  sake  of  Christ's 
blood."  Eph.  1  :  7. 

4.  We  need  to  pray  daily  for  the  forgiveness  of  our 
debts,  because  we  sin  daily.  This  was  also  the  signifi- 
cance of  the  morning  and  evening  sacrifice  of  the  chil- 
dren of  Israel,  at  each  of  which  a  lamb  was  slain. 
Num.  28  :  3,  4. 

III.  Forgiveness  by  God  Demands  a  Forgiving  Heart. 

1.  As  God  forgives  us,  so  also  we  are  to  forgive  our 
debtors,  ^.  e.,  forgive  the  debts  of  all   those  who  have 


THE  HEIDELBERG  CATECHISM.  435- 

sinned  against  us.     This  is  to  be  done  from  the  heart, 
i.  e.,  freely  and  fully.  Matt.  18  :  21,  22. 

2.  That  we  cherish  this  "  firm  resolution,"  i.  e.,  are 
earnestly  and  at  all  times  ready  to  forgive,  testifies  to 
the  grace  of  God  in  us,  which  alone  can  soften  the  hard 
heart  and  bring  about  a  forgiving  spirit,  and  is  at  the 
same  time  an  evidence  of  our  thankfulness  to  God  for 
the  forgiveness  of  our  debts.  1  John  3  :  14,  Col.  3  :  13, 

3.  On  the  other  hand,  a  forgiving  heart  is  also  a 
condition  of  God's  forgiving  our  debts,  but  in  no  way 
a  reason.  The  two  are  entirely  distinct.  Christ  says 
immediately  after  the  Lord's  Prayer,  Matt.  6 :  14,  15, 
"  For  if  ye  forgive  men  their  trespasses,  your  heavenly 
Father  will  also  forgive  you :  But  if  ye  forgive  not 
men  their  trespasses,  neither  will  your  Father  forgive 
your  trespasses."  The  explanation  is  found  in  ^^the 
parable  of  the  wicked  servant.  Matt.  18  :  23-35.  The 
Lord  remitted  the  debt  of  the  servant  unconditionally 
over  and  above  his  request,  but  when  he  treated  his 
fellow-servants  with  severity,  the  Lord  withdrew  from 
him  His  grace  and  delivered  him  to  his  deserved  pun- 
ishment.  Verse  35. 

Cyprian  (Bishop  of  Carthage,  died  258)  :  "  The 
prayer  for  food  is  followed  by  the  prayer  for  forgive- 
ness of  debts,  that  he  who  is  fed  by  God,  may  live  in 
God  and  may  think  not  only  of  the  present,  temporal 
life,  but  also  of  the  eternal  life,  to  which  he  can  attain 
only  when  his  sins  are  forgiven.  This  petition  is  an 
excellent  confession  of  the  Church,  acknowledging  and 
bewailing  her  sins,  and  at  the  same  time  a  comfort, 
because  in  response  to  it  she  receives  the  forgiveness  of 
sins  in  accordance  with  the  promise  of  Christ.  Finally 
it  is  also  an  obligation  to  mutual  forgiveness.  Christ 
has  in  view,  therefore,  in  this  petition:  1)  that  we 
should  acknowledge  our  sins ;  2)  that  we  should  thirst 
after  the  forgiveness  of  sins,  because  only  those  become 


436  THE  HEIDELBERG  CATECHISM. 

partakers  of  it  who  earnestly  desire  the  same,  and  who 
do  not  trample  under  foot  the  blood  of  the  Son  of  God  ; 
3)  that  our  faith  may  be  exercised,  because  this  peti- 
tion proceeds  from  faith  and  at  the  same  time  again 
sti-engthens  faith  ;  for  faith  is  the  source  of  this  peti- 
tion, and  this  petition  again  is  the  occasion  of  faith, 
because  it  has  reference  to  its  growth." 

Question  127. 

Which  is  the  si.rth  petition  ? 

"  And  lead  us  not  into  temptation,  but  deliver  us  from 
EVIL ;"  that  is,  since  we  are  so  weak  in  ourselves  that  we  cannot 
stand  a  moment ;  and  besides  this,  since  our  mortal  enemies,  the  devil, 
the  world,  and  our  own  flesh,  cease  not  to  assault  us,  do  thou,  there- 
fore, preserve  and  strengthen  us  by  the  power  of  thy  Holy  Spirit, 
that  we  may  not  be  overcome  in  this  spiritual  warfare,  but  constantly 
and  strenuously  may  resist  our  foes,  until  at  last  we  obtain  a  com- 
plete victory. 

1.  To  tempt  means,  1)  to  put  one  on  trial  as  God  tried 
Abraham  at  the  offering  of  his  son  Isaac,  Gen.  22  :  1, 
Deut.  13  :  3,  or  as  Jesus  tried  Philip  at  the  feeding  of 
the  multitude,  John  6 :  5,  6;  2)  To  incite  one  to  evil. 
Here  it  has  the  second  meaning  in  the  sense  that  God 
has  given  us  to  the  devil,  the  world  or  our  own  flesh  to 
tempt  us.  For  no  temptation  can  come  upon  us  without 
the  will  of  God.  Matt.  4:1.  Thus  God  leads  into 
temptation.  In  the  same  manner  the  tempter  can  only 
exercise  his  art  upon  the  children  of  God  when  he  is 
permitted  to  do  so  by  God,  as  we  see  in  the  case  of  Job. 
Job  1  :  12  ;  2  :  6.  Only  the  testing  proceeds  from 
God,  but  not  the  incitement  to  evil.  James  1 :  13. 

We  pray  therefore:  1)  That  God  would  not  deliver 
us  to  our  enemies  to  tempt  us ;  2)  That  if  it  should  be 
His  will  so  to  do  according  to  His  counsel,  we  be  not 
tempted  beyond  what  we  are  able  to  bear,  but  that  God 
would  keep  and  strengthen  us  in  the  temptation. 

Calvin,  in  reference  to  the  passage,  James  1 :  13,  says  : 
"  It  is  clearly  apparent  that  the  outward  temptations  of 


THE  HEIDELBERG  CATECHISM.  437 

which  the  apostle  made  mention  in  vv.  2-12,  are  sent  ta 
us  by  God.  In  this  sense  God  tempted  Abraham  (Gen. 
22),  and  tempts  us  daily,  i.  e..  He  puts  us  on  trial  in 
that  opportunity  is  given  us  to  reveal  our  disposition. 
But  it  is  something  entirely  different  to  bring  to  the 
surface  what  is  hidden  in  the  heart,  from  inwardly  in- 
citing the  heart  to  evil  passions.  In  this  connection 
the  reference  is  to  inward  temptations,  which  are  noth- 
ing else  but  the  inordinate  desires  tempting  us  to  sin. 
The  apostle  rightly  denies  that  God  is  their  author,  be- 
cause they  come  forth  from  our  corrupt  nature.  This 
reminder  is  necessary  because  nothing  is  more  common 
among  men  than  to  ascribe  the  cause  of  the  evil  they  do 
to  another,  and  they  feel  most  free  of  all  when  they  can 
shift  the  responsibility  upon  God  Himself.  This  artful 
device  to  cover  one's  tracks  was  resorted  to  by  our  first 
parents,  and  we  eagerly  imitate  them  in  this  respect. 
Therefore  James  leads  us  to  the  acknowledgment  of  our 
own  guilt  that  we  may  not  misrepresent  God  as  if  He 
Himself  had  incited  us  to  sin.  To  this  seems  to  be  op- 
posed the  tenor  of  that  Scripture  which  teaches  that  man 
has  been  blinded  by  God,  has  been  given  over  to  a  rep- 
robate mind  and  to  shameful  and  forbidden  lusts.  To 
this  I  reply  that  perhaps  on  this  very  account  James 
was  led  to  deny  that  we  are  tempted  of  God,  because  the 
wicked  are  fond  of  furnishing  Scripture  proof  in  exten- 
uation of  their  conduct.  But  two  things  are  to  be  no- 
ticed in  this  connection  :  When  the  Scriptures  attribute 
the  blinding  and  hardening  of  the  heart  to  God  (Ex. 
9  :  12),  it  does  not  set  Him  forth  either  as  the  beginner 
or  as  the  author  thereof,  so  that  the  responsibility  would 
fall  upon  Him.  James  is  here  concerned  with  these 
two  points  only.  Do  the  Scriptures  maintain  that  those 
rejected  by  the  Lord  are  given  over  to  abominable  lusts- 
(Kom.  1 :  26),  because  perchance  the  Lord  leads  astray 
and  corrupts  their  heart?  In  no  wise  ;  for  it  is   subjec- 


438  THE  HEIDELBERG  CATECHISM. 

ted  to  evil  lusts  because  it  is  already  sinful  and  corrupt. 
Or  when  God  blinds  or  hardens,  is  He  then  the  author 
or  servant  of  sin  ?  Much  rather  does  He  in  this  way 
punish  sin  and  gives  the  wicked  who  will  not  be  con- 
trolled by  His  spirit,  their  just  deserts.  It,  therefore, 
follows  that  neither  the  origin  of  sin  lies  in  God  nor 
can  the  cause  of  it  be  ascribed  to  Him  as  if  He  found 
pleasure  in  evil.  Lastly  it  is  a  vain  subterfuge  when  a 
man  seeks  to  lay  the  burden  of  his  sins  upon  God  be- 
cause all  evil  of  every  sort  comes  from  nowhere  except 
from  the  corrupt  inclination  of  man.  And  the  fact  is 
that  we  are  urged  on  in  no  other  way,  but  each  one  is 
led  and  impelled  by  his  own  corrupt  desires.  That  God 
tempts  no  one  is  confirmed  by  this  fact,  that  He  Him- 
self is  not  tempted  by  evil.  Therefore  it  is  only  the 
devil  who  incites  us  to  sin,  because  he  is  utterly  con- 
sumed by  a  burning  desire  to  sin.  God  has  no  pleasure 
in  evil  and  is  not  the  author  thereof  when  we  do  evil." 
2.  "  Deliver  us  from  the  evil  one"  is  altogether  to  be 
preferred  to  the  rendering  "  from  evil,"  as  the  former  ex- 
pression embraces  both  the  evil  one  and  evil,  and  "  evil" 
also  embraces  sin  as  well  as  evil.  The  Greek  expression 
for  the  "  evil  one,"  i.  e.,  the  devil,  occurs  in  Matt,  o  :  37 
(where  it  cannot  mean  *'  evil") ;  Matt.  13  :  19,  38,  Eph. 
6  :  16,  2  Thess.  3  :  3,  John  17  :  15,  1  John  2  :  13,  14 ; 
3:  12;  5:  18,  19. 

I.  The  Combatants. 

1.  On  the  one  side  "  in  this  spiritual  warfare"  are  the 
•children  of  God,  who,  however,  are  so  weak  in  them- 
selves that  they  cannot  for  one  moment  stand  in  their 
own  strength.  Matt.  26:  41,  John  15  :  5. 

Peter  in  his  presumption  is  an  example  of  warning 
to  us.  Matt.  26  :  33.  He  fell  more  deeply  when  he 
was  tempted  than  almost  any  other  Christian,  v.  74. 

2.  On  the  other  side,  are  the  "  enemies  which  we  have 
renounced,  the  devil,  the  world  and  our  own  flesh,"  all 


THE  HEIDELBERG  CATECHISM.  439 

of  them  strong  confederates  to  whom  all  means  are  law- 
ful. 

a)  *'  Enemies  which  we  have  renounced"  are  those 
from  whose  good  will  nnd  friendship  we  have  with- 
drawn ourselves.  The  so-called  "  renunciation"  for- 
merly preceded  every  feud ;  it  was  the  same  as  that 
which  to-day  yet  in  general  is  the  declaration  of  war. 
But  these  enemies  are  so  embittered  against  us  because 
they  have  lost  their  control  over  us  by  our  renunciation. 

b)  Their  weapons  are  lying  and  deception,  by  which 
they  force  their  way  in  upon  us  through  temptations 
and  assaults.  At  one  time  we  are  brought  to  despair 
by  sorrow  and  want,  or  to  unbelief  by  our  doubts,  at 
another  time  we  are  led  astray  into  presumption  by  riches 
and  prosperity. 

1.  The  chief  enemy  is  the  devil,  "  the  ancient  Prince 
of  Hell,"  "strong  mail  of  Craft  and  Power  he  weareth 
in  this  hour."  The  world  and  the  flesh  are  his  soldiers. 
1  Peter  5 :  8,  Luke  22  :  31. 

He  does  not  always  come  as  a  roaring  lion,  but  often- 
times also  as  an  angel  of  light,  just  as  he  did  when  he 
used  Scripture  in  the  temptation  of  the  Savior.  2  Cor. 
11 :  14.  With  all  sorts  of  flattering  insinuations  he 
wishes  to  betray  the  children  of  God  into  false  security 
or  pride,  and  thereby  bring  about  their  ruin.  "  Dear 
pastor,  what  a  beautiful  sermon  you  preached  to-day," 
was  remarked  to  a  minister  at  the  church  door.  "  So  I 
was  informed  by  the  devil  when  I  left  the  pulpit,"  was 
the  further  comment  of  the  minister. 

When  John  Knox  (d.  Nov.  24,  1572),  the  Reformer 
of  Scotland,  lay  upon  his  death  bed,  a  friend  found  him 
the  evening  before  the  day  of  his  death  in  a  restless 
slumber  broken  by  heavy  sighs.  After  he  awoke  he 
asked  him  why  he  had  sighed  so  deeply.  Knox  an- 
swered :  "  I  have  in  my  life  endured  many  assaults  of 
Satan  through  his  holding  up  before  me  my  sins  to  bring 


440  THE  HEIDELBERG  CATECHISM. 

me  to  despair;  but  God  gave  me  strength  to  overcome 
his  temptations.  Now  the  crafty  serpent  which  never 
ceases  its  tempting  has  taken  another  course,  seeking  to 
persuade  me  that  my  many  labors  in  my  spiritual 
calling  and  my  faithfulness  in  the  service  of  God 
have  secured  for  me  heaven  and  eternal  life.  But 
praised  be  the  Lord  who  has  given  me  strength  to  quench 
these  fiery  darts  by  bringing  to  my  mind  such  passages 
of  Scripture  as  these:  What  hast  thou  that  thou  didst 
not  receive?  and  by  the  grace  of  God  I  am  what  lam. 
In  the  face  of  these  passages  Satan  has  gone  away 
ashamed  and  will  not  return  again,  for  I  have  been  as- 
sured that  the  end  of  my  struggle  is  near,  and  that  I 
shall  soon  exchange  without  pain  and  anxiety  this  mor- 
tal and  miserable  life  for  that  happy  and  eternal  one.'^ 

2.  The  world,  i.  e.,  wicked  men  and  every  opportun- 
ity to  enter  into  temptation  in  daily  life,  seeks  at  one 
time  through  its  allurements,  at  another  time  by  threats, 
to  draw  us  again  under  its  corrupting  influence,  after 
we  have  escaped  the  same  by  followins;  after  Christ. 
Prov.  1:  10,  John  15:  19. 

3.  Our  own  flesh,  i.  e.,  the  inclination  to  sin  which 
still  cleaves  to  the  children  of  God,  as  the  inclination  to 
intemperance,  unchastity,  to  pride,  etc.  Gal.  5  :  17, 
James  1  :  14. 

II.  Our  Help. 

These  enemies  which  abound  on  every  hand,  without 
and  within,  no  less  than  the  knowledge  of  our  own 
weakness,  impel  us  to  pray  that  God  would  keep  us  and 
strengthen  us  by  the  power  of  the  Holy  Ghost.  Matt. 
26  :  41.  Paul  besought  the  Lord  thrice  that  Satan's 
angel  might  depart  from  him.  2  Cor.  12  :  7,  8. 

2.  The  Lord  sends  help  to  His  own  through  the  Holy 
Ghost.  Eph.  3 :  16. 

3.  The  effect  of  this  help  is  shown  in  this,  that  we  are 
not  weakened  by  these  assaults,  but  become  stronger 
under  them.  2  Thess.  3 :  3. 


THE  HEIDELBERG  CATECHISM.  441 

This  effect  we  see  plainly  in  the  disciples  of  the 
Lord  after  they  had  received  the  Holy  Ghost.  The 
men  who  a  few  weeks  before  were  deserting  the  Lord 
and  were  fearful,  became  heroes,  enduring  ignominy 
and  persecution,  imprisonment  and  stripes,  and  it  was 
afterwards  said  of  them.  Acts  5 :  41, ''And  they 
departed  from  the  presence  of  the  council,  rejoicing 
that  they  were  counted  worthy  to  suffer  shame  for  His 
name." 

III.  Conflict  and  Victory. 

1.  The  attacks  of  our  enemies  in  this  conflict  and 
warfare  are  incessant,  and,  therefore,  the  manner  of 
warfare  appointed  for  us  is  that  of  resistance,  i.  e.,  we 
are  not  to  allow  ourselves  to  be  led  or  driven  by  temp- 
tation and  assault  whither  the  evil  one  would  lead  us. 
Eph.  6:  10,  11,  13.  "Wherefore  take  unto  you  the 
whole  armour  of  God,  that  ye  may  be  able  to  withstand 
in  the  evil  day,  and  having  done  all,  to  stand." 

a)  Against  the  devil.  James  4 :  7. 

b)  Against  the  world.  1  John  2 :   15. 

c)  Against  our  own  flesh.  Col.  3 :  5, 

2.  Notwithstanding  the  promised  and  proffered  help 
of  God,  there  is  many  a  discomfiture  in  this  conflict  if 
we  do  not  use  the  help  aright  or  are  not  sufficiently 
watchful.  We  must,  therefore,  always  pray  that  "  we 
may  not  be  overcome  in  this  spiritual  warfare,"  and  if 
we  should  at  any  time  fall,  that  the  Lord  would  gra- 
ciously lift  us  up  again.  The  look  of  Jesus  raised 
again  fallen  Peter  when  he  had  yielded  to  temptation 
and  assault.  Luke  22  :  61,  62.  On  the  other  hand, 
Judas  after  his  fall  went  and  hanged  himself  after  the 
Lord's  hand  had  been  withdrawn  from  him.  Matt. 
27:  5. 

3.  The  last  conflict,  which  yet  awaits  not  merely  the 
individual  Christian,  but  the  entire  Church  of  the 
Lord,  is   the   great   temptation,  which    through    anti- 

35 


442  THE  HEIDELBERG  CATECHISM. 

Christ   is  to  come   upon   all  the   world.  Rev.  3  :  10, 
2Thess.  2:  3,  Matt.  24:  21,  22. 

4.  "  Until  at  last  we  obtain  a  complete  victory."  For 
this  we  pray,  for  this  we  struggle,  and  the  Lord,  the 
Prince  of  our  salvation,  will  certainly  grant  it,  because 
He  has  promised  it. 

a)  Over  the  evil  one  and  over  evil.  Rom.  16 :  20, 
1  Thess.  5 :  23. 

b)  Over  death.  Ps.  31 :  5.     Compare  Luke  23:  46. 

c)  Over  all  evil.  2  Tim.  4 :  18. 

duestion  128. 

Soiv  dost  thou  conclude  thy  prayer  f 

"  For  thine  is  the  kingdom,  the  power,  and  the  glory, 
FOREVER ;"  that  is,  all  these  we  ask  of  thee,  because  thou  art  our 
King,  and  Almighty,  art  willing  and  able  to  give  us  all  good  ;  and 
all  this  we  pray  for,  that  thereby  not  we,  but  thy  holy  name,  may 
be  glorified  forever. 

1.  Praise  to  God  (a  doxology)  in  this  threefold  form 
(kingdom,  power,  glory)  we  first  find  in  1  Chron.  29  : 
9-13, ''and  David,  the  king,  also  rejoiced  with  great 
joy.  Wherefore  David  blessed  the  Lord  before  all  the 
congregation,  and  David  said  :  "  BleSSed  be  thou.  Lord 
God  of  Israel,  our  Father,  for  ever  and  ever.  Thine, 
O  Lord,  is  the  greatness,  and  the  power,  and  the  glory, 
and  the  victory,  and  the  majesty ;  for  all  that  is  in  the 
heaven  and  in  the  earth  is  thine  ;  thine  is  the  king- 
dom, O  Lord,  and  thou  art  exalted  as  head  above  all. 
Both  riches  and  honor  come  of  thee,  and  thou  reignest 
over  all  ;  and  in  thine  hand  is  power  and  might,  and 
in  thine  hand  it  is  to  make  great,  and  to  give  strength 
unto  all.  Now,  therefore,  our  God,  we  thank  thee, 
-and  praise  Thy  gloriouS  name." 

2.  The  conclusion  of  the  Lord's  Prayer  ("  for  .  .  .  .") 
is  the  foundation  upon  which  the  entire  prayer  rests. 
For  it  embraces  the  grounds  which  encourage  us  to 
pray  and  prompt  God  to  hear  our  prayer. 


THE  HEIDELBERG  CATECHISM.  443 

I.  God  Will  Hear  Us. 

1.  For  He  is  our  King  and  we  are  the  subjects  of  His 
kingdom,  for  whom  He  will  provide  according  to  His 
grace  all  things  necessary  for  body  and  soul.  Ps. 
74:  12. 

2.  Thine  is  the  kingdom,  that  is  :  "  Heavenly  Father, 
we  acknowledge  Thee  as  the  only  Lord  and  King  of 
heaven  and  earth  ;  Thou  hast  created  all  things,  and 
governest  all,  for  Thine  honor,  as  well  as  for  the 
furtherance  of  our  salvation.  Thou  hast  counted  us 
worthy  to  be  subjects  here  of  Thy  kingdom  of  grace, 
and  yonder  of  eternal  glory.  Therefore  we  have 
childlike  confidence  in  Thee,  that  Thou  wilt  provide, 
govern,  sanctify,  protect  and  preserve  us.  Thy  sub- 
jects, in  body  and  soul,  until  Thou  wilt  transplant  us 
from  Thy  kingdom  of  grace  to  the  Kingdom  of  Thy 
glory." 

11.  God  Can  Hear  Us. 

1.  For  He  has  power  over  all  things.  Therefore 
nothing  is  impossible  to  Him,  and  He  can  do  all  things 
that  conduce  to  our  welfare  in  body  and  soul,  and  no 
one  can  prevent  Him  from  helping  us  when  He  has 
determined  so  to  do.   2  Chron.  20 :  6,  Rom.  10 :   12. 

2.  Thine  is  the  power,  that  is  :  "  Heavenly  Father, 
we  acknowledge,  honor  and  implore  Thine  endless 
power  and  might ;  thou  canst  do  beyond  all  that  we 
pray  and  understand ;  Thou  canst  control  all  things, 
and  canst  give  us  all  good,  and  Thou  only  needst  to 
speak  a  word,  for  when  Thou  speakest,  it  is  done, 
when  Thou  commandest,  it  stands  fast.  Therefore  we 
trust  Thee  that  Thou  wilt  not  deny  us  what  serves 
Thine  honor  and  our  salvation." 

III.  God  Will  Hear  Us. 

1.  For  it  redounds  to  His  honor  and  glory  that  He 
manifest  His  grace  and   power  in   His   kingdom    and 


444  THE  HEIDELBERG  CATECHISM. 

among  His  members  by  answering  prayer.  He  will 
hear  that  not  we,  but  His  holy  name  may  be  praised. 
For  He  is  true  and  has  promised  His  own  that  He  will 
answer  prayer.  Ps.  115 :  1 ;  79  :  9,  Isa.  37  :  20,  John 
14:  13. 

2.  Thine  is  the  glory,  that  is :  "  Heavenly  Father, 
thou  art  the  endlessly  glorious,  majestic  and  praise- 
worthy God,  and,  therefore,  alone  worthy  and  deserv- 
ing to  be  worshipped,  praised  and  adored  by  us  with 
deepest  reverence.  All  that  we  pray  for  and  desire, 
we  desire  alone  to  the  praise  of  Thy  glory.  When 
Thou  givest  us  grace  to  hallow  Thy  name,  to  further 
Thy  kingdom,  to  do  Thy  will,  when  Thou  givest  us 
daily  bread  and  forgivest  us  our  debts  and  deliverest 
us  from  evil,  it  is  all  for  Thine  honor  and  glory. 
Therefore,  because  it  is  to  the  honor  of  Thy  name  that 
our  requests  be  granted,  hear  us.  And  because  our 
hearts  testify  that  in  all  our  prayers  we  look  to  Thine 
honor  and  glory,  we  have  the  confidence  that  Thou 
wilt  certainly  hear  us." 

IV.  God  Always  Hears  Us. 

1.  For  He  is  God  for  ever  and  ever. 

a)  The  eternal  God  changes  not,  but  in  His  faith- 
fulness He  is  immutable.  Ps.  146  :  10. 

b)  He  is  not  limited  as  to  time,  and  is  ready  with 
the  answer  before  we  ask.  Isa.  65  :  24. 

c)  Hereafter,  when  that  which  is  perfect  is  come,  we 
shall  no  longer  pray  to  God.  But  prayer  will  not 
cease  in  eternity.  Then  it  will  be  thanksgiving  and 
praise  and  adoration.  E,ev.  5  :  13  ;  7  :  12. 

2.  For  ever,  that  is :  "  Heavenly  Father,  because 
Thy  kingdom,  power  and  glory  will  endure  through 
unending  eternity,  and  Thou  art,  therefore,  also  wor- 
shipped,   adored   and    praised    by   us,    grant  what  we 


THE  HEIDELBERG  CATECHISM.  445 

ask  of  Thee  here  in  time,  and  we  shall  praise  and  adore 
Thee  in  eternity." 

Question  129. 

What  doth  the  ivord  ''Amen"  signify  f 

"Amen"  signifies  that  it  shall  truly  and  certainly  be ;  for  my 
prayer  is  more  assuredly  heard  of  God  than  I  feel  in  my  heart 
I  desire  these  things  of  him, 

I.  The  Word  Amen. 

"Amen"  is  a  Hebrew  word  and  means  verily,  cer- 
tainly, so  let  it  be,  let  it  be  done.  Thus  also  it  is  used 
in  the  New  Testament,  and  serves  to  confirm  a  decla- 
ration, in  the  same  manner  as  an  oath.  Sometimes  it 
is  repeated  for  greater  emphasis :  Amen,  amen,  i.  e., 
verily,  verily. 

a)  God  Himself  uses  it.  Heb.  6 :  13,  14. 

b)  Christ  uses  it  often  in  His  discourses,  e.g.,  verily, 
verily,  I  say  unto  you.  He  Himself  is  also  called, 
Rev.  3:  14,  Amen,  the  faithful  and  true  witness. 

c)  In  the  Old  Testament  it  is  used  to  express  assent 
to  the  words  of  another  and  to  confirm  a  vow.  Deut. 
27  :  15-26,  Ps.  106  :  48. 

d)  It  is  used  at  the  end  of  a  prayer  or  of  a  blessing, 
a  seal  and  expression,  as  it  were,  of  faith  in  receiv- 
ing an  answer.  Ps.  72  ;  19,  Kom.  16 :  24. 

II.  The  Significance  of  the  Word  Amen  for  Us. 

1.  In  answer  to  our  prayer  God  indeed  often  gives 
us  the  assurance  through  the  testimony  of  the  Holy 
Spirit  that  He  will  immediately  hear  us.  We  are  not, 
however,  to  base  our  prayer  upon  our  feelings  and 
emotions,  but  it  must  always  be  and  remain  a  matter 
of  faith,  which  rests  upon  God's  promise.  And,  there- 
fore, "Amen"  at  the  close  of  the  prayer  signifies  that  I 
rest  my  assurance  of  being  heard  upon  God,  rather 
than  upon  the  feelings  of  my  heart.  Isa.  Qb :  24, 
1  John  5 :  14,  15,  2  Cor.  1  :  20. 


446  THE  HEIDELBERG  CATECHISM. 

Eph.  3  :  20,  21  :  "  Now  uDto  him  that  is  able  to  do 
exceeding  abundantly  above  all  that  we  ask  or  think, 
according  to  the  power  that  worketh  in  us,  unto  him 
be  glory  in  the  church  by  Christ  Jesus  throughout  all 
ages,  world  without  end.     Amen." 


THE  HEIDELBERG  CATECHISM.  44T 


^FFE:N^r>ix:. 


I. 

THE  HISTORY  OF  THE  HEIDELBERG  CATECHISM. 

"  Books  also  have  their  reverses  and  their  history" 
{Habent  sua  fata  libelli).  Apart  from  the  Bible  there 
is  no  book  whose  history  has  been  so  checkered  and  yet 
so  influential  as  that  of  the  Heidelberg  Catechism. 
Having  been  prepared  under  the  direction  and  with 
the  assistance  of  the  foremost  prince  of  the  time  of  the' 
Reformation,  it  attained  the  distinction  of  a  general 
symbol  for  the  whole  Beformed  Church.  Its  experi- 
ence, however,  was  akin  to  that  of  ancient  Israel  (Psalm 
129) :  "  Many  a  time  have  they  afflicted  me  from  my 
youth,  may  Israel  now  say,  many  a  time  have  they 
afflicted  me  from  my  youth,  yet  they  have  not  pre- 
vailed against  me."  From  its  very  beginning  it  encoun- 
tered opposition.  It  was  seized  by  bailiffs  and  sup- 
pressed. It  was  burnt.  Even  in  its  home  it  was  sup- 
planted through  political  federation  and  Church  union. 
But  against  all  this  it  stood  as  invincible  as  the  con- 
fessors and  martyrs  of  our  Church,  with  whom  it  is 
justly  compared.  And  it  is  continuing  to  maintain 
itself  firm  and  invincible,  its  power  undiminished  and 
its  glory  undimmed,  our  fathers'  shield  and  our  defence. 
Its  power  is  the  power  of  the  Word  of  God,  for  it  is 
born  of  the  Word.  Its  glory  is  derived  from  the  light 
of  the  Spirit  of  God,  which  permeates  it.  Often 
stricken,  but  not  destroyed  ;  reviled,  and  yet  esteemed. 
So  may  it  hold  on  and  continue  in  its  way. 


448  THE  HEIDELBERG  CATECHISM. 

Tlie  name  "  Palatinate  or  Heidelberg  Catechism" 
indicates  its  original  home.  The  principal  territory  of 
the  ancient  Electoral  Palatinate,  with  its  capital  city- 
Heidelberg  on  the  Neckar,  lay  on  both  sides  of  the 
Middle  Rhine.  It  also  included  the  Upper  Palatinate 
with  its  capital  city  Amberg  and  numerous  enclaves. 
To-day  these  provinces  belong  to  Bavaria  (the  Rhine 
and  the  Upper  Palatinate),  to  Baden,  Hesse,  Alsace  and 
Prussia.  It  was  not  one  of  the  German  provinces  in 
which  the  Reformation  found  a  welcome  in  its  very 
beginning.  Only  in  the  year  1545  did  the  Elector 
Frederick  II.  yield  to  the  urgent  demands  of  his  sub- 
jects, but  the  work  of  the  Reformation  was  carried  for- 
ward indifferently.  The  situation  improved  when  in 
1556  the  Count-Palatine  Otto  Henry  became  Elector. 
At  first  he  favored  the  Lutheran  confession,  but  later 
he  inclined  toward  the  Reformed,  so  that  he  appointed 
Reformed  theologians  as  professors  in  the  University 
of  Heidelberg  and  as  pastors  in  Palatinate  congrega- 
tions. At  his  death  the  majority  of  the  preachers  and 
j^eople  were  more  Reformed  or  "  Zwinglian"  than  Lu- 
theran, so  that,  as  the  sequel  showed,  the  course  fol- 
lowed by  his  successor,  Frederick  III.,  did  not  involve 
a  violent  change,  but  only  gave  expression  to  what  had 
previously  been  developed,  and  by  extending  it  com- 
pleted the  Reformation  of  the  Palatinate. 

Frederick  was  born  February  14,  1515,  in  the  little 
town  of  Simmern  on  the  Hunsrueck.  His  father  was 
the  Count-Palatine  John  II.  of  the  Palatinate-Simmern, 
an  intelligent  and  learned  man,  but  a  strict  Catholic, 
who  was  very  anxious  to  rear  his  twelve  children, 
especially  his  oldest  son  Frederick,  in  his  own  faith. 
For  this  purpose  he  sent  him  to  Bishop  Eberhard  of 
Liege,  a  zealous  enemy  of  the  Reformation,  and  after- 
wards to  the  court  of  the  Emperor  C^harles  V.  But 
man  proposes  and   God  disposes.     That  time  already 


THE  HEIDELBERG  CATECHISM.  449 

Frederick  had  discovered  that  the  Bible  is  the  only 
source  of  truth  and  Christ  our  only  Savior  ;  and  after 
having  married  in  1537  Margravine  Mary  of  Branden- 
burg-Bayreuth,  who  with  all  her  heart  believed  in  the 
•Gospel,  he  soon  identified  himself  openly  and  freely 
with  the  evangelical  faith,  prepared  to  risk  everything 
for  it.  When  he  was  to  attach  his  signature  to  the 
Regensburg  Interim  (1541),  with  which  it  was  pro- 
posed to  suppress  the  Reformation,  Frederick  said  to 
the  Emperor  :  "  Rather  than  do  this,  I  will  by  God's 
help  suffer  anything  ;  and  if  I  am  not  safe  in  this  coun- 
try on  account  of  my  faith,  I  may  be  able  to  live  at 
some  other  place  with  God."  The  care  and  support  of 
a  large  family  made  him  familiar  with  the  way  of  the 
cross,  but  also  with  its  blessings.  His  father,  whom 
he  with  filial  devotion  had  steadfastly  sought  to  lead  to 
the  knowledge  of  the  truth,  died  (1557)  with  the  con- 
fession that  his  hope  was  fixed  upon  the  merit  of  Christ 
alone  and  with  fervent  prayers  to  God,  which  Fred- 
erick in  later  years  frequently  recalled  with  a  grateful 
heart.  He  now  became  Duke  of  Simmern,  and  at 
once  introduced  the  Reformation  in  his  province. 
But  his  work  in  Simmern,  both  as  a  ruler  and  a 
reformer,  was  only  a  training  school  for  a  greater  work 
to  which  God  had  chosen  him. 

In  the  year  1559  the  Elector  Otto  Henry  of  the 
Palatinate  died  at  Heidelberg,  and  the  Count- 
Palatine  of  Simmern  became  his  successor.  At  that 
time  the  Palatinate  of  the  Rhine,  the  so-called 
Lower  Palatinate,  was  in  a  state  of  excitement 
and  confusion  ;  at  Heidelberg  in  particular  the  two 
tendencies  in  the  Church  were  arrayed  against  each 
other  over  the  doctrine  of  the  Lord's  Supper.  Thus 
the  new  Elector  had  to  adjust  and  settle  disputes  in  the 
very  beginning.  He  did  so  with  great  wisdom  and 
firmness.  On  the  advice  of  Melanchthon,  a  native  of 
the  Palatinate,  he  directed  that  thereafter  in  the  admin- 


450  THE  HEIDELBERG  CATECHISM. 

istration  of  the  Lord's  Supper,  St.  Paul's  words  should 
be  used :  "  The  bread  which  we  break,  is  the  commun- 
ion of  the  body  of  Christ;  the  cup  of  blessing  which 
we  bless,  is  the  communion  of  the  blood  of  Christ" 
(1  Cor.  10 :  16).  He  also  instituted  the  Reformed 
order  of  worship,  removed  crucifixes,  images,  candles, 
altars  and  baptismal  fonts  from  the  churches,  where 
this  had  not  been  done  under  Otto  Henry.  To  take 
the  place  of  these  he  introduced  communion  tables  and 
baptismal  bowls,  and  instead  of  the  Latin  Church 
hymns,  which  had  previously  been  in  use,  he  intro- 
duced the  singing  of  the  Psalms  in  German.  It  must  be 
understood  that  a  man  like  Frederick  would  not  allow 
himself  to  be  dictated  to  in  his  work  of  reformation  by 
his  theologians.  He  himself  was  a  theologian  and  of 
ripe  Christian  experience.  At  the  same  time  he  was 
ready  to  receive  advice,  and  the  men  who  stood 
nearest  to  him  and  influenced  him  most  were  the 
theologians  Olevianus  and  Ursinus,  both  young  in 
years,  but  rich  in  gifts,  in  faith,  and  in  learning, 

Casper  Olevianus  {i.  e.,  of  Olewig,  the  ancestral  seat 
of  the  family).  Doctor  of  Theology,  was  born  at  Treves 
on  the  10th  of  August  in  the  year  1536.  His  father 
was  a  baker,  a  trades  official,  and  a  city  councillor,  a 
respected  and  wealthy  citizen.  In  his  fourteenth  year 
young  Olevianus  went  to  France  to  study  jurisprudence 
in  the  celebrated  law-schools  of  Paris,  Orleans  and 
Bourges.  There  he  attached  himself  to  the  persecuted 
Keformed  congregations,  having  been  already  awakened 
at  home.  It  was  at  this  time  that  a  most  thrilling 
event  occurred,  which  led  him  to  give  himself  fully  to 
God  and  to  consecrate  himself  to  His  service.  At 
Bourges  a  son  of  Frederick,  who  subsequently  became 
his  sovereign,  was  drowned  before  his  very  eyes  in  the 
Auron  river.  Olevianus  rushed  to  his  assistance  in 
vain  and  brought   his   own   life   into  imminent   periL 


THE  HEIDELBERG  CATECHISM.  451 

Out  of  the  depth  he  cried  unto  the  Lord  and  promised 
that  if  the  Lord  would  preserve  his  life,  he  would 
devote  it  entirely  to  the  service  of  the  Divine  Word. 
In  a  marvellous  manner  he  was  rescued  from  a  watery 
grave.  He  now  began  to  study  the  Bible  and  Calvin's 
works  most  earnestly.  Then  he  went  to  Geneva,  Lau- 
sanne and  Zurich.  In  his  twenty-third  year  he 
returned  to  his  native  town,  full  of  enthusiasm"^  for  his 
work,  and  there  accepted  the  position  of  Professor  of 
the  Latin  language.  But  he  did  not  forget  his  vow, 
and  soon  began  to  preach  in  his  school-room  to  many 
hearers.  When  forbidden  to  preach  there,  he  obtained 
the  consent  of  the  council  and  citizens  to  use  the  pul- 
pit of  St.  James'  church,  and  there  continued  his 
preaching.  Most  of  the  citizens  were  won  for  the 
Keformation,  and  a  large  evangelical  church  was  organ- 
ized, so  that  the  Elector  Frederick  and  Duke  Wolf- 
gang of  Palatinate-Zweibruecken  sent  Superintendent 
Flinsbach  to  Olevianus'  assistance.  But  his  joy  was  of 
brief  duration.  In  1560  the  archbishop  of"^  Treves 
invaded  his  city  with  an  army  of  mercenaries,  and  cast 
Olevianus  into  prison  and  expelled  the  citizens  who 
refused  to  give  up  their  evangelical  faith.  While  still 
in  prison,  Olevianus  was  called  to  Heidelberg  by  the 
Elector  as  court-preacher,  and  at  the  Elector's  request 
he  was  released  at  the  end  of  ten  weeks.  In  his  new 
position  he  enjoyed  the  fullest  confidence  of  his  sov- 
ereign. 

Zacharias  Ursinus  (originally  „^-t^di",  i.  e.,  Bear), 
Doctor  of  Theology,  was  born  July  18,  1534,  at  Bres- 
lau,  where  his  father  was  a  clergyman.  From  his 
youth  he  was  distinguished  for  excellent  intellectual 
talents,  a  spiritual  temper  and  great  industry.  In  his 
sixteenth  year  he  entered  the  University  of  Witten- 
berg, where  he  formed  a  special  attachment  for  Me- 
lanchthon,  who  in  return  opened  his  heart  to  his  pupiL 


452  THE  HEIDELBERG  CATECHISM. 

Ill  order  to  complete  his  classical  education,  Ursinus 
frequented  (1557)  the  celebrated  universities  of  Switz- 
erland and  France,  where  he  became  more  fully 
acquainted  with  Calvin,  Beza,  Bullinger,  and  Peter 
Martyr,  whose  teaching  he  accepted  most  ardently, 
without  separating  himself  from  Melanchthon,  the 
friend  of  Calvin.  Ursinus  prosecuted  his  studies  most 
profoundly.  In  order  to  reach  a  settled  conviction 
concerning  the  Reformed  doctrine  of  predestination,  he 
read  the  Bible  from  beginning  to  end,  and  finding  this 
doctrine  clearly  and  positively  revealed  in  the  Word 
of  God,  he,  as  well  as  Olevianus,  adhered  to  it  firmly 
as  long  as  he  lived.  On  his  return  to  his  home  he  was 
appointed  Professor  of  Theology  in  his  native  town. 
But,  as  there  was  opposition  to  him  on  account  of  his 
Calvinism,  he  voluntarily  resigned.  When  asked  by 
his  uncle  whither  he  would  now  go,  he  cheerfully 
and  confidently  wrote:  "I  am  content  to  leave  my 
native  land  when  it  will  not  allow  one  to  confess  the 
truth,  which  I  cannot  with  a  good  conscience  renounce. 
Since  my  beloved  teacher  Philip  (Melanchthon)  is  dead, 
I  shall  turn  to  the  theologians  of  Zurich,  whose  reputa- 
tion, however  small  it  may  be  here,  is  so  great  in  other 
churches  that  it  cannot  be  obscured  by  our  preachers. 
They  are  pious,  learned,  and  distinguished  men,  in 
whose  society  I  have  resolved  to  spend  my  life.  As 
for  the  rest,  God  will  provide,"  In  this  way  Ursinus 
was  led  to  go  to  Zurich  (1560),  whence,  upon  the  rec- 
ommendation of  Peter  Martyr,  he  was  called  by  Fred- 
erick III,  to  Heidelberg  as  Professor  (1562).  Of  the 
certainty  of  his  faith  and  of  his  personal  salvation  he 
speaks  as  follows  in  a  private  letter : 

"  If  you  mean  that  we  cannot  say  with  certainty  that  one 
will  be  saved,  you  are  right  when  speaking  of  others  ;  but  with 
regard  to  oneself,  or  one's  own  conscience  and  convictions  con- 
cerning oneself,  such  a  conception  is  both  shocking  and  bias- 


THE  HEIDELBERG  CATECHISM.  458 

phemous,  and  subverts  the  very  foundation  of  faith.  Whoever 
has  taught  you  such  an  idea,  has  instructed  you  as  would  a 
devil,  even  though  he  came  from  heaven.  I  will  say  even 
more ;  if  you  are  not  certain  in  this  world  that  you  are  an  heir 
of  eternal  life,  you  will  not  be  one  after  death.  From  such  a 
fate  the  Lord  deliver  you.  For  faith  itself  is  that  certainty 
which  is  the  beginning  of  eternal  life,  which  beginning  every 
one  must  possess  in  this  life  who  Avould  have  it  hereafter.  If 
you  would  remember  the  meaning  of  the  word  hope,  that  it  is 
a  certain  expectation  of  eternal  life,  you  would  not  write  to  me 
what  causes  my  hair  to  stand  on  end.  I  would  not  accept  a 
hundred  thousand  worlds  and  be  so  far  away  from  my  Lord  as 
not  to  know  certainly  whether  I  am  His  or  not." 

These  were  Frederick's  co-laborers  in  completing 
the  Reformation  in  the  Palatinate  countries.  The 
three  were  thoroughly  grounded  in  Christ  Jesus  and 
labored  together  in  rare  unanimity  of  spirit.  The 
greatest  service  they  rendered  not  only  to  the  Palati- 
nate, but  also  to  the  entire  Reformed  Church,  was  the 
production  of  their  catechism.  The  Elector  found  dif- 
ferent manuals  of  instruction  in  his  schools,  and  to 
unify  the  instruction  he  wanted  a  book  whose  creed 
was  decidedly  Reformed,  suitable  both  for  the  common 
and  the  higher  schools.  This  labor  he  committed  to 
Olevianus  and  Ursinus,  but  he  himself  took  an  active 
part  in  it,  and  nothing  was  incorporated  in  it,  even  as 
to  expression,  of  which  he  did  not  approve,*  so  that  he 

*  See  passage  in  a  memorial  of  the  elector  by  Koecher,  Cate- 
chetical History  of  the  Reformed  Church,  Jena  1756,  p  242. 

la  a  defence  written  by  himself  (dated  Amberg,  Dec.  1,  1566), 
the  elector  declared  in  answer  to  the  false  report  that  Buliioger  of 
Zurich  had  prepared  the  catechism  for  him  :  "  The  report  that  I  have 
had  my  catechism  and  Directory  of  Worship  prepared  in  Zurich  by 
BuUinger  and  his  associates,  is  an  open  and  barefaced  lie,  and  it  can 
be  demonstrated  by  my  own  handwriting  that  after  I  had  received 
the  catechism  from  my  theologians  and  had  examined  it,  I  improved 
it  in  difiereat  places."  See  Kluckhohn,  Letters  of  Frederick  the 
Pious  of  the  Palatinate,  Munich,  1868,  vol.  I,  p.  726. 


454  THE  HEIDELBERG  CATECHISM. 

could  say  of  the  book,  "  my  catechism."  After  the  two 
divines  had  prepared  outlines,  the  catechism  soon 
assumed  the  form  in  which  we  have  it  to  this  day,  and 
when  we  consider  the  shortness  of  the  time  and  the 
excellence  of  the  work,  it  is  evident  that  God's  blessing 
was  resting  in  an  extraordinary  manner  upon  the 
authors.  In  Janfiary,  1563,  the  Elector  submitted  for 
approval,  at  his  own  residence,  the  completed  work  to 
an  assembly  composed  of  all  the  superintendents,  pro- 
fessors and  preachers  of  Heidelberg,  by  whom  the  book 
was  unanimously  accepted  and  approved,  as  well  as  the 
Directory  of  Worship  submitted  to  them.* 

*  The  institution  of  superintendents  originated  in  the  time  of 
Otto  Henry.  According  to  a  letter  of  Frederick  to  his  son-in-law, 
John  Frederick  of  Saxony  (dated  Amberg,  March  30,  1563),  this 
gathering  was  not  of  the  nature  of  a  "  special  Synod,"  but  a  regu- 
lar assembly.  "  It  is  not  without  good  reason  that  I  have  called 
together  all  my  superintendents,  foremost  Church  officers  (ministers) 
and  theologians  (since  it  is  in  accordance  with  established  order 
that  they  meet  once  or  twice  a  year  to  report  tj  me  whatever 
irregularities  may  exist  anywhere  in  churches  and  schools,  that  the 
same  may  be  corrected),  who  agreed  upon  a  uniform  catechism, 
which  is  adapted  to  the  youth,  as  well  as  to  the  Church  officers 
(ministers)  themselves,  since  I  have  found  in  my  electorate  a  great 
lack  of  uniformity  and  many  irregularities  in  the  catechetical  work, 
and  in  many  places  no  catechism  at  all."  See  Kluckhohn,  Letters, 
vol.  I,  p.  390. 

In  the  library  at  Weimar  there  is  a  pamphlet,  printed  in  tiie 
year  1563,  in  which  is  found  the  following  notice  from  a  Lutheran 
source:  "Palatinate  Directory  of  Worship,  adopted  in  January. 
Points  discussed  at  Heidelberg  eight  days  in  succession.  All 
superintendents  summoned,  and  special  lodgings  provided  for  them. 
A  new  catechism  is  submitted  to  their  inspection,  in  which  are  found 
a  new  enumeration  of  the  Ten  Commandments  and  the  chief  doc- 
trines, arranged  in  a  new  order,  as  well  as  new  explanations  .... 
All  the  superintendents  of  the  electorate  and  all  the  ministers  at 
the  court  aud  in  the  city  of  Heidelberg  have  received,  adopted  and 
subscribed  to  this  catechism.  Aud  to  further  confirm  the  same, 
they  partook  of  the  Lord's  Supper  Sunday,  January  17,  with  the 
lord  consessors  (members  of  the  consistory?).  On  January  18  the 
elector  summoned  them  to  the  court,  and  addressed  them  thus  :  'I 


THE  HEIDELBERG  CATECHISM.  455 

The  catechism  was  speedily  printed  and  published 
under  the  title  :  "  Catechism,  or  Instruction  in  Chris- 
tian Doctrine,  as  it  is  conducted  by  the  churches  and 
schools  of  the  Electoral  Palatinate.  (Then  followed 
the  Electoral  coat  of  arms  in  three  fields:  the  Palati- 
nate lion,  the  Bavarian  quadrangles,  and  the  Imperial 
globe— because  in  case  of  necessity  the  Elector  of  the 
Palatinate  was  regent  of  the  empire) .  Printed  in  the 
Electoral  city  of  Heidelberg,  by  John  Mayer,  1563." 
The  edict  of  the  Elector,  prefixed  to  the  catechism, 
which  was  evidently  written  by  himself  in  the  official 
style  of  that  time,  is  as  follows  : 

"  I,  Frederick,  by  the  grace  of  God  Count-palatine  of  the 
Rhine,  Lord-high-steward  and  Elector  of  the  Holy  Roman 
Empire,  Duke  of  Bavaria,  etc.,  extend  grace  and  greeting  to  all 
superintendents,  ministers,  preachers,  church  and  school  officers 
of  the  electorate  of  the  Rhine  Palatinate,  and  hereby  would 
have  you  know,  to  wit : 

"  Being  mindful  of  God's  Word,  and  feeling  bound  by  natu- 
ral duty  and  kinship,  I  have  at  last  undertaken  to  carry  on  my 
divinely  entrusted  office,  calling  and  government  not  only  for 

have  learned  from  the  lord  concessors  that  you  have  come  to  a 
uaauimous  conclusion  which  is  highly  gratifying.  I  desire  that  you 
should  now  io  all  faithfulness  act  accordiugly.  Bat  I  observefrom 
the  minutes  submitted  to  me  that  the  superiutendeat  of  Ingelheitn 
was  the  only  one  who  was  not  willing  to  attach  his  signature.  I 
shall  consult  with  him,  and  he  will  no  d  )ubt  see  what  U  reason- 
able.' "  See  Niedner's  Journal  of  Historical  Theology,  1846,  p.  494, 
and  my  Evangelical-R-fjrmed  church  paper,  1868,  p.  150. 

According  to  this  record,  the  discussions  of  the  assembly  on  the 
catechism  and  the  Directory  of  Worship  coutiuued  eight  days,  and 
oa  the  last  day,  January  16,  1563,  all  the  members,  with  but  one 
exceptioQ,  subscribed  to  it.  On  Sunday,  January  17,  they  all  par- 
took of  the  communion  with  the  congregation,  at  which  perhaps 
for  the  first  time  the  bread  was  broken;  and  on  January  18  the 
elector  solemnly  dismissed  them,  after  expressing  to  them  his  satis- 
faction with  the  result  of  their  deliberations,  and  exhorting  them  to 
devote  themselves  zealously  to  the  introduction  of  the  cntechism. 
The  elector's  order  for  the  iutr.)ductii>n  of  the  catechism  is,  there- 
fore, dated  "  Tuesday,  January  19th." 


456  THE  HEIDELBERG  CATECHISM. 

presei'viuo^  peace  and  quiet,  and  maintaiuing  a  pure,  sincere  and 
virtuous  Hie  and  conduct  among  my  subjects,  but  also  and  par- 
ticularly for  instructing  them  in  and  briny;in<i-  them  to  the  true 
knowledge  and  fear  of  the  Almighty  and  His  saying  Word  as 
the  only  foundation  of  all  virtue  and  obedience,  and  for  advanc- 
ing with  all  diligence  from  a  pure  heart  their  eternal  and  tem- 
poral interests,  and  as  far  as  it  is  in  my  power  to  help  maintain 
them  in  the  same. 

"And  as  I  learned  in  the  very  beginning  of  my  administra- 
tion, although  my  dear  cousins  and  forefathers,  the  Count- 
palatines,  Electors,  etc.,*  of  noble  and  blessed  rhemory,  had 
instituted  and  undertaken  different  Christian  and  useful  ordi- 
nances and  regulations  for  the  furtherance  of  God's  honour  and 
the  maintenance  of  civil  discipline  and  order  ; 

"  That  they  were  not  carried  out  as  earnestly  as  they  ought 
to  have  been,  and  that  they  did  not  yield  the  fruit  that  was 
hoped  for  and  desired,  this  induced  me  not  only  to  renew  the 
same,  but  also,  wherever  necessity  required  it,  to  improve  them 
and  exemplify  them,  and  to  make  further  provisions.  I  also 
found  no  little  deficiency  in  this  respect,  that  the  promising 
young  people  everywhere,  both  in  the  schools  and  the  churches 
of  my  electorate,  were  carelessly  instructed  in  Christian  doc- 
trine, and  in  places  not  at  all,  everywhere  unequally  and 
nowhere  in  a  binding,  authoritative  and  uniform  catechism,  but 
according  to  each  one's  own  ideas  and  plans.  From  this  state 
of  things,  besides  other  grave  and  numerous  evils,  it  came  to 
pass  that  they  were  often  brought  up  without  the  fear  of  God 
and  the  knowledge  of  His  Word,  and  without  being  uni- 
formly instructed,  or  else  they  were  burdened  with  irrele- 
vant and  unnecessary  questions,  sometimes  even  with  false  doc- 
trine. 

"  Now  if  both  Christian  and  secular  offices,  power  and 
households  cannot  be  maintained,  and  order,  respectability  and 
all  estimable  virtues  cannot  be  developed  and  promoted  in  sub- 
jects without  first  and  foremost  instructing  and  training  the 
youth  in  the  pure  and  uniform  doctrine  of  the  holy  Gospel  and 
the  true  knowledge  of  God  and  continually  exercising  them 
therein  ; 

"  I  have  deemed  it  of  the  highest  necessity  and  as  the  chief 
duty  of  my  administration   to   institute  proper  regulations,  to 

*  Fredt-rick  II.  and  Otto  Henrv. 


THE  HEIDELBERG  CATECHISM.  457 

correct  the  lack  of  uniformity  and  other  abuses,  and  to  bring 
about  necessary  reforms. 

"To  this  end,  with  the  advice  and  consent  of  my  whole 
theological  faculty,  and  all  tlie  superintendents  and  most 
prominent  ministers,  I  have  ordered  a  summary  of  instruction, 
or  Catechism  of  our  Christian  Religion,  to  be  compiled  from 
the  Word  of  God,  both  in  the  German  and  Latin  languages. 
In  this  way  hereafter  not  only  the  youth  in  the  churches  and 
the  schools  will  be  piously  instructed  in  these  Christian  doc- 
trines, but  also  preachers  and  teachers  themselves  will  have  a 
certain  and  authoritative  form  and  rule  according  to  which 
they  may  instruct  the  youth,  without  continually  making 
changes  according  to  their  own  fancy  or  introducing  new  doc- 
trines. 

"  I,  herewith,  earnestly  and  graciously  admonish  and  com- 
mand each  and  all  of  you  thankfully  to  accept  this  catechism  or 
book  of  instruction  to  the  honour  of  God,  and  to  the  profit  and 
advantage  of  my  subjects  and  your  own  souls,  and  to  use  it 
diligently  according  to  its  true  sense  for  the  instruction  of  the 
youth  in  the  schools  and  churches,  and  of  the  people  from  the 
pulpit, — to  teach,  to  act  and  to  live  according  to  the  same.  And 
I  firmly  hope  and  trust  that  when  tlie  youth  are  thus  earnestly 
instructed  and  trained  in  the  Word  of  God,  God  may  grant 
reformation  in  life,  temporal  and  eternal  prosperity.  That  this 
be  done  as  suggested,  we  look  with  confidence  to  you. 

"  Issued  at  Heidelberg,  Tuesday,  January  19,  in  the  year 
fifteen  hundred  and  sixty-three  after  the  birth  of  Christ,  our 
dear  Lord  and  Savior." 

The  Palatinate  Directory  of  Worship,  also  issued  in 
1563,  contains  the  following  statement : 

"  In  our  Christian  religion  the  term  '  Catechism'  means 
brief  and  simple  oral  instruction  concerning  the  chief  points  of 
Christian  doctrine,  in  which  the  young  and  unlearned  are 
required  to  repeat  what  they  have  learned.  It  has  been  the 
custom  of  pious  parents  since  the  beginning  of  the  Christian 
Church  to  have  their  children  instructed  in  the  fear  of  the 
Lord  at  home,  in  the  school,  and  at  church,  doubtless  for  the 
following  reasons,  which  certainly  ought  to  induce  us  to  do  the 
same.  In  the  first  place  they  wisely  concluded  that  the  natu- 
ral depravity  of  man   would  gain  the  ascendency,  and  would 

36 


458  THE  HEIDELBERG  CATECHISM. 

corrupt  both  Church  and  state,  unless  counteracted  in  time  by 
Avholesome  instruction.  In  the  second  place  they  were  prompted 
by  God's  express  command,  Exod.  12  :  13,  Deuteronomy,  chap- 
ters 4,  6  and  11,  in  which  God  says  (Deut.  6:6,  7)  :' These 
words  (the  Ten  Commandments),  which  I  command  thee  this 
day,  shall  be  in  thine  heart  :  And  thou  shalt  teach  them  dili- 
gently unto  thy  children,  and  shalt  talk  of  them  when  thou 
sittest  in  thine  house,  and  when  thou  walkest  by  the  way,  and 
■when  thou  liest  down,  and  when  thou  risest  up.'  In  the  next 
place,  as  the  children  of  the  Israelites,  who  had  been  circum- 
cised, were  instructed  when  they  came  to  years  of  discretion 
concerning  the  significance  of  the  rite  and  in  the  covenant  of 
God,  so  our  children  who  have  been  baptized  are  to  be  instructed 
in  true  Christian  faith  and  repentance,  that  they  may  confess 
their  faith  in  the  presence  of  the  entire  Christian  congregation 
before  they  are  admitted  to  the  table  of  the  Lord." 

In  the  first  editions  of  the  catechism  the  questions 
were  not  numbered  and  divided  into  Lord's  Days,  and 
the  Scripture  proofs  in  the  margin  were  cited  only  by 
chapter.  In  subsequent  editions  an  appendix  was 
added  containing  the  following  :  1)  A  "  Table  of  Fam- 
ily Duties,"  with  the  heading,  "Scripture  passages, 
from  which  every  one  may  learn  the  duties  appropriate 
to  his  station  in  life;"  2)  Morning,  evening  and  table 
prayers;  3)  Prayers  for  the  Lord's  Day  and  forms  for 
baptism,  the  Lord's  Supper  and  marriage,  taken  from 
the  Directory  of  Worship  ;  4)  The  "  Questions  which 
were  to  be  asked  the  youth  when  for  the  first  time  they 
presented  themselves  at  the  Lord's  Table,"  viz.,-  ques- 
tions 60,  21,  65-69,  71,  75-79,  81,  82.  Concerning 
the  Scripture  passages,  which  were  afterwards  printed 
underneath  the  text  of  the  questions,  it  was  said  in  a 
prefatory  note  :  "  The  Scripture  proofs  by  which  the 
faith  of  the  children  is  confirmed,  are  such  only  as 
have  been  selected  with  great  pains  from  the  divinely 
inspired  Scriptures  (usually  called  canonical  books) 
and  have  been  added  to  each  question  and  answer." 
In  the  first  editions  one  of  the  proofs  from   the    Apoc- 


THE  HEIDELBERG  CATECHISM.  459 

rjpha  had  crept  ill  (Sir.  3 :  27,   under  Question  105), 
,   which  soon  disappeared." 

Question  80,  concerning  the  Roman  mass,  has  a  his- 
tory of  its  own.     It  can  be  proved   that  three  editions 
of  the  catechism  appeared  in  the  first  year  of  its  publi- 
cation*   (1563).      In    the    first    the    question    did    not 
appear.     In  the  second,  which  soon  followed,  the  ques- 
tion occupies  its  present  place,  closing  with  the  follow- 
ing statement :  "  So  the  mass  at  bottom  is  nothing  else 
than  an  idolatrous  denial  of  the  one  sacrifice  and  suf- 
ferings of  Jesus  Christ."     The   statement  immediately 
follows  the  words,  "offered  by   the  priests."     The  fol- 
lowing note  appears  on  the  last  page  of  the  book  :  "  To 
the  Christian  reader.     Omissions  in  the  first  edition- 
see  especially  folio  55  (the  place  where  the  new  ques- 
tion appears)— are   now  supplied   at   the   command   of 
his  grace,  the  elector.f     1563."     In  the  third  edition 
the  closing  statement  of  the  question  received  its   pres- 
ent form  (after  the  words,  "  offered  by   the   priests"), 
"  and  further,  that  Christ  is  bodily  under  the  form  of 
bread  and  wine,  and,  therefore,  is   to  be   worshiped   in 
them  ;  so  that  the  mass  at  bottom  is  nothing  else  than 
a  denial  of  the  one  sacrifice  and  sufferings   of  Jesus 


1  ^ai  ^^"''^^^'  ^^^  Heidelberg  Catechism  ia  its  original  form,  Bonn, 
1864,  contains  an  exact  reprint  of  the  first  edition,  of  which  only  a 
single  copy  is  extant. 

t  In  a  letter  to  Calvin,  Olevianus  says,  "  I  send  you,  most  worthy 
father,  a  copy  of  the  Latin  edition  of  the  catechism.  Iq  the  first 
German  edition,  a  copy  of  which  was  sent  to  Schrimger  (no  doubt 
a  native  of  the  Palatinate,  who-  was  sojourning  in  Geneva)  the 
question  concerning  the  difference  between  the  Lord's  Supper'  and 
the  Popish  mass  was  omitted.  At  my  suggestion  the  Prince  directed 
that  in  the  second  German  and  the  first  Latin  editions  it  should  be 
inserted  {Admojiitus  a  me  jyrinceps  voluit . . .  addl).  I  trust  it  may  be 
ot  service  to  our  German  people." 

The  letter  is  dated  April  3,  1563,  and  appears  in  Baum's  edition 
ot  Calvin  s  works,   Cunitz  and   Reusz,  Brunswick,  1878,  vol.  19  p 


460  THE  HEIDELBERG  CATECHISM. 

Christ,  and  an  accursed  idolatry.''  In  this  form  Ques- 
tion 80  was  incorporated  in  the  Palatinate  Directory  of 
Worsliip,  and  is  a  part  of  the  catechism  as  a  confession 
of  faith.  The  elector  was  no  doubt  incited  to  such 
sharp  polemics  by  tlie  decisions  and  anathemas  of  the 
Romish  Council  of  Trent,  which  in  the  meantime  had 
been  published  and  brought  to  his  notice. 

At  the  same  time  that  the  second  German  edition 
was  published,  a  Latin  translation  of  the  catechism 
appeared,  prepared  by  the  minister  Joshua  Lagus  and 
the  schoolmaster  Lambert  Pithopoeus  for  the  use  of 
the  higher  schools  and  gymnasia.  It  was  used  also  for 
a  long  time  as  a  compendium  in  connection  with  the 
lectures  on  dogmatics  in  the  Reformed  universities. 
Ursinus  himself  gave  a  series  of  lectures  on  it  in  the 
Latin  language,  out  of  which  grew  his  larger  catecheti- 
cal work,  "  Explicationes  catecheticae,"  explanations 
of  the  catechism.* 

In  the  Lower  Palatinate  (of  the  Rhine)  the  new 
book  of  instruction  was  everywhere  received  with  joy. 
In  the  Upper  Palatinate,  however,  notwithstanding  the 
fact  that  the  book  was  printed  several  times  at  Am- 
berg,  its  introduction  was  stubbornly  resisted  at  the 
instigation  of  the  Lutheran  ministers,  who  were  sup- 
ported in  this  matter  by  the  governor,  the  crown- 
prince  Louis.  The  elector  was  not  willing  to  coerce 
them,  and  in  person,  as  well  as  through  his  best  min- 
isters, sought  repeatedly,  though  in  vain,  to  win  over 
the  people  of  Amberg.  It  was  the  same  Upper  Palati- 
nate, which  only  a  generation  later  allowed  itself  to  be 
turned  by  the  Jesuits  to  Catholicism. 

No  sooner  was  the  Heidelberg  Catechism  published, 
than  it  was  fiercely  assailed   by   Frederick's  Lutheran 


*  This  work  appeared  for  the  first  time  in  the  collected  writings 
of  Ursinus  in  1584,  which  were  published  by  Quirinus  Reuter.  In 
1598  a  special  edition  was  issued  by  Pareus,  which  was  enlarged 
from  manuscripts  left  by  Ursinus. 


THE  HEIDELBERG  CATECHISM.  461 

fellow-princes,  who  were  his  neighbors  and  in  other 
respects  his  closest  friends,  Duke  Wolfgang  of  Zwei- 
bruecken,  Duke  Christopher  of  Wurtemberg  and  Mar- 
grave Charles  of  Baden.  His  own  son-in-law,  Duke 
John  Frederick,  the  intermediate,  of  Saxony,  often 
attacked  it  in  a  most  unbecoming  manner  ;  so  also  the 
most  celebrated  Lutheran  theologians  in  the  empire 
Against  the  former  the  elector  himself  led  the  defence' 
the  latter  he  handed  over  to  Ursinus,  after  he  had  had 
Bui  linger,  of  Zurich,  to  prepare  for  him  a  written 
defence  against  them.  This  suggested  to  his  adversar- 
ies the  suspicion  that  the  latter  was  also  the  author  of 
the  catechism. 

Frederick  sent  the  following  reply,  dated  Sept.  14 
lobd,  to  the  princes  who  opposed  him  :  ' 

"My  beloved,   believe  me  in  all  kindness   that  I  do   not 
doubt   that   your    remonstrance    against    the    catechism    >yas 
prompted  by  good  and  friendly  motives  and  the  best  of  inten- 
tions     In  this  sense  it  is  understood  and  received.     And  vou 
may  be  assured,  my  beloved,  that  I  am  heartily  thankful    to 
everyone   even  the  least,  from  whom  I   learn   anything  out  of 
Grods  Word  that  would  improve  my  sinful  life  and  increase 
my  knowledge  of  God's    Word,  and  that  might  at  the  same 
time  promote  my  own  salvation  and  that  of  my  subjects  which 
I  have  more  at  heart  than  even  their  temporal   prosperitv      I 
clearly  recognize  that  all  of  us,  as  long  as    we  live,  are   not 
lords,  but  only  disciples  in  the  school  of  Christ ;  also  that  we 
are  human  and  liable  to  err,  and,  therefore,   stand  in   constant 
need  of  instruction  and  edification.     On  the  other  hand  I  have 
at  the  same  time  learned  so  much,  both  from  the   divine   Word 
and  through  long  experience  (God  Almighty  having  awakened 
me  since  my  entra  ce  upon  my  electoral    reign   b?  numerous 
adversities,  as  well  as  by  restless  spirits,  seliish  and   ambitious 
theologians,  all  of  which  nevertheless  have  proved  to  be  fatherlv 
visitations,  and  have  been  for  my  good),  not  to  allow  myself  to 
be  carried  away  by  every  wind  of  heretical  doctrine,  nor  to   be 
diverted  from  the  truth  which  I  have  accepted   and   confessed 
but  my    immovable  foundation  and  firm  ground   has  always 
been,  and  still  remams  upon  this  :  '  This  is  my   beloved  Son' 


462  THE  HEIDELBERG  CATECHISM. 

hear  Him.'  To  this  as  a  pure  and  infallible  standard  I  would 
cheerfully  conform  my  whole  lite  and  the  government  entrusted 
to  me  by  the  grace  of  God  ;  in  this  I  would  persevere,  at  the 
same  time  avoiding  and  removing  everything  possible  that  is 
contrary  to  it,  and  yet  fulfilling  my  duties  as  they  meet  me .... 
And  likewise  it  has  frequently  happened  since  the  beginning  of 
the  world,  and  even  to  the  present  time,  that  those  who  have 
been  Christlike  in  character  and  earnest  in  the  discharge  of  the 
duties  of  religion,  and  have  openly  confessed  the  same,  have 
been  slandered  and  persecuted  more  than  others.  And  I  am 
not  the  first  one  that  has  fallen  into  such  evil  rep  te,  for  many 
others  have  suifered,  more  recent  examples  of  which  may  readily 
be  recalled,  and  yet  the  truth  has  always  stood  firm  ... .  And 
my  catechism  is  not  based  upon  the  doctrines  of  men,  but  only 
and  alone  npon  the  Word  of  God,  as  is  clearh'  proved  by  the 
marginal  references  to  Scripture.  And  since  the  Scriptural 
foundations  upon  which  my  catechism  is  built  remain  firm  and 
unshaken,  I  cannot  see  that  such  a  catechism  contains  false  or 
pernicious  doctrine,  on  account  of  which  it  should  be  con- 
demned, unless  one  is  prepared  at  the  same  time  to  reject  and 
condemn  the  Word  of  God  itself."* 

Frederick  was  visited  at  Heidelbers"  by  different 
friendly  princes,  who  sought  to  induce  him  to  with- 
draw bis  catechism,  and  to  recede  from  the  changes 
which  he  had  introduced  into  the  churches.  Against 
all  these  influences  he  stood  immovable.  The  dukes 
Wolfgang  and  Christopher  sent  an  embassy  to  him 
proposing  a  conference,  a  colloquy,  with  their  theolo- 
gians. They  reported  the  following  answer  of  the  elec- 
tor to  their  sovereigns : 

"  In  answer  to  the  proposal  of  a  colloquy  I  would  say  that 
it  is  known  and  manifest  to  all  what  such  colloquies  have 
accomplished  among  our  own  people,  as  well  as  among  our 
0  aponents.  Your  grace,  the  elector,  would  not  be  averse  to 
discussing  these  matters  familiarly  and  fraternally  with  his 
dear  friends  and  cousins  (the  princes),  but  he  will  have  nothing 
to  do  with  the  restless  theologians."t 

*  Kluckhohu,  Letters,  vol.  I.,  p.  439.    f  The  same,  vol.  I.,  p.  466. 


THE  HEIDELBERG  CATECHISM.  463 

His  son-in-law,  Duke  John  Frederick  of  Saxony, 
opposed  the  elector  most  vehemently.  To  him  he 
wrote,  March  30,  1563  : 

"You  have  been  unnecessarily  anxious,  as  if  I  were  in  dan- 
ger of  being  deceived  by  the  devil's  iustraments ;  but  thank 
God,  I  have  attained  to  such  an  age,  and  to  such  knowledge 
and  understanding  of  the  divine  Word  that  I  am  not  moved 
about  by  every  wind  of  doctrine.  I  would  also  most  heartily 
wish  that  all  others,  setting  aside  their  own  feelings  and  the 
views  of  men,  might  be  governed  and  led  by  God's  Word 
alone.  In  other  respects  I  acknowledge  before  God,  as  is 
proper,  that  I  am  a  poor  sinner,  and  I  pray  daily  for  the  for- 
giveness of  my  sins,  and  that  by  the  power  of  the  Holy  Ghost 
I  may  grow  more  and  more  in  the  knowledge  of  His  dear  Son, 
my  faithful  Savior,  Jesus  Christ.     Amen."* 

In  a  letter  dated  August  21,  1563,  Frederick  thanks 
his  son-in-law  for  different  writings  he  had  received, 
saying  that  he  accepted  them  as  having  been  sent  in  a 
christian,  friendly  spirit  and  with  good  intentions. 

"  I  would,  therefore,  thank  my  beloved,  and  I  hope  to  God 
that  I  have  not  given  you  any  occasion  for  assaulting  me,  nor 
would  I  willingly  do  it  now.  But  I  know  better  than  that  I 
am  in  the  grasp  of  the  devil,  and  that  you  need  to  devote  your- 
self to  my  rescue.  For  I  belong  in  body  and  soul,  both  in 
life  and  death,  to  my  dear  and  faithful  Savior,  Jesus  Christ, 
and  it  has  cost  Him  too  much  to  make  me  His  own,  to  deliver 
me  to  the  power  of  the  devil,  seeing  that  I  have  been  pur- 
chased by  His  own  precious  blood.  I  also  assuredly  know  and 
believe  that  the  devil,  with  all  his  arts  and  cunning,  cannot 
injure  me  nor  rob  me  of  a  single  hair  on  my  head  without  the 
will  of  my  heavenly  Father.f  But  I  hope  to  God  that  my 
beloved  understands  the  truth  better  than  appears  from  his 
conduct  toward  me.  Should,  however,  my  hope  be  vain,  I 
shall  the  more  diligently  pray  to  my  dear  and  faithful  God, 
and  shall  not  doubt  that  by  the  aid  of  His  good  and  Holy  Spirit 
His  omnipotence  may  yet  open  the  eyes  of  your  understanding, 
so  that  you  may  come  to  a  right  knowledge  of  the  truth. "ff 

*  Kluckhohn,  Letters,  vol.  I.,  p.  391. 

t  See  Question  1  of  the  catechism. 

ft  Kluckhohn,  Letters,  vol.  I.,  p.  440. 


464  THE  HEIDELBERG  CATECHISM. 

Frederick  endured  the  invectives  of  the  young  man, 
his  son-in-law,  with  the  greatest  patience  and  meek- 
ness. When  he,  however,  became  so  base,  after  having 
alienated  the  affections  of  his  wife  from  her  father,  that 
he  sought  by  correspondence  to  incite  the  Electress  Mary 
against  her  husband  on  account  of  the  catechism,  bring- 
ing upon  her  an  attack  of  sickness,  Frederick  addressed 
him  in  a  different  tone.  In  a  letter  written  July  7, 
1563,  he  said : 

"  I  desire  that  you,  my  beloved,  cease  from  troubling  and 
grieving  and  seeking  to  reform  my  aifectionate  and  dearly 
beloved  wife.  I  have  given  you  my  daughter  for  your  wife. 
With  her  you  have  the  right  and  power  to  undertake  a  work 
of  reformation.  I  have  given  her  to  you  and  instructed  her 
when  she  took  her  departure  from  me  that  she  should  render 
to  you  the  Christian  obedience  due  you.  If  she  does  not  do  it, 
you  must  speak  to  her  about  it.  But  you,  my  beloved,  must 
not  interfere  with  my  wife  nor  my  children  (with  the  exception 
of  your  wife)."* 

The  severest  opposition  to  the  elector  and  his  cate- 
chism was  yet  to  come.  The  emperor,  Maximilian  II., 
issued  a  call  for  a  Diet  at  Augsburg  in  1566,  at  which 
war  against  the  Turks  was  to  be  discussed.  Thereupon 
several  Lutheran  princes,  incited  by  their  theologians, 
agreed,  on  account  of  his  "  innovation,"  to  bring  charges 
against  the  elector  before  the  emperor  and  the  Diet,  ac- 
cusing him  of  departure  from  the  Augsburg  Confession, 
and  that  he  should,  therefore,  be  excluded  from  the  Re- 
ligious Peace.  It  was  rumored  that  it  might  even  cost 
him  his  electorate,  if  not  his  life.  With  brotherly 
anxiety  he  was  warned  in  two  letters  by  his  brother, 
Count-palatine  Richard  of  Simmern,  not  to  go  to  Augs- 
burg. Among  other  things  he  said  to  his  dearly-be- 
loved brother  : 

"  I  find  consolation  in  the  hope  that  the  Almighty  power  of 
my  dear  and  faithful  Heavenly  Father  will  use  me  as  an  instru- 

^Kluckhohn,  Letters,  vol.  L,  p.  416. 


THE  HEIDELBERG  CATECHISM.  465 

meiit  for  the  confession  of  His  name  in  these  latter  days  in  the 
holy  empire  of  the  German  nation,*  not  only  by  word  of 
mouth,  but  also  by  act,  as  was  done  some  time  ago  by  my 
dear  brother-in-law,  Duke  John  Frederick  of  Saxony,  elector 
of  blessed  memory.t  And  although  I  do  not  have  the  pre- 
sumption to  compare  myself  with  the  said  elector  of  blessed 
memory,  I  know  on  the  other  hand  that  the  same  God  who 
kept  him  in  the  true  knowledge  of  the  holy  Gospel  is  still  liv- 
ing, and  is  well  able  to  preserve  me,  a  poor,  simple  man,  and, 
by  the  power  of  the  Holy  Ghost,  will  certainly  do  it,  even  if  it 
should  come  to  this  that  blood  must  be  spilt.  And  should  it 
please  my  God  and  Father  in  heaven  thus  to  honor  me,  I 
should  never  be  able  to  thank  Him  sufficiently  for  it,  either  in 
time  or  in  eternity." 

In  this  heroic  faith    Frederick    went   to    Augsburg. 
There  his  princely  opponents  were  stirred  up  by    their 
theologians,  while  the  Bishops  of  Worms  and  Speyer  and 
the  papal  nuncio  sought  to  influence  the  em  peror.    Fred- 
erick stood  alone,  but  the  Lord  was  with    him.     Upon 
the  accusation  of  Duke  Wolfgang  of  Zweibruecken  and 
Christopher  of  Wurtemburg,  his  "  good  friends  and  true 
neighbors,"  the  emperor  ordered  him  to  appear    before 
the'assembly,  May  14,  demanding  of  him    that    he  set 
aside   all    the    changes    he    had    introduced    into    the 
churches,   as  well  as  the  catechism,  in  order  to  prevent 
his  being  proceeded  against  with   the    utmost   severity. 
Frederick  retired  from  the  assembly  in  order  to  prepare 
a  defence,  but  soon  appeared  again  followed  by  his  son, 
John  Casimir,   who    as    his  "  spiritual    armour-bearer" 
carried  after  him  the  Bible.     Not  long  after  the  Diet  he 
wrote  out  the  entire  proceedings  and  his   own  defence, 
in  which,  among  other  things,  he  said  : 

*  It  is  worthy  of  note  that  here  Frederick  does  not  designate 
the  empire  by  the  official  title  of  the  Holy  Roman  Empire  of  the 
German  nation. 

t  The  elector  having  been  conquered  and  taken  prisoner  in  the 
Smalcald  war  at  the  battle  of  Miihlberg,  1547,  by  the  emperor 
Charles  V.,  was  declared  to  have  forfeited  his  land,  and  was  held  as 
a  prisoner  for  five  yeard  after  he  had  first  been  sentenced  to  death. 


466  THE  HEIDELBERG  CATECHISM. 

"  With  reference  to  matters  of"  religion  which  I  am  called 
upon  to  change  and  to  set  aside,  I  announce  that  in  tiie  sj)here 
of  faith  and  conscience  I  kn  w  but  one  Lord,  who  is  the  Lord 
of  lords  and  King  of  kings;  and,  therefore,  I  say  that  this 
question  does  not  pertain  to  'a  cap  full  ot  flesh'  {/.  e.,  his  head), 
but  to  the  soul  and  its  salvation,  which  has  been  committed  to 
me  by  my  Lord  and  Savior  Jesus  Christ,  and  which  I  am  in 
duty  bound  and  prepared  to  preserve  for  Him.  Therefore  I 
cannot  concede  to  your  Imperial  Majesty  the  right  of  authority 
over  it,  a  right  which  belongs  to  God  alone,  who  is  its  creator. 
As  far  as  '  y  catechism  is  concerned,  I  am  committed  to  it.  It 
is  fortified  in  the  margin  by  proof-texts  from  the  holy  Scrip- 
tures to  such  an  extent  that  it  must  stand  immovable,  and  it  is 
my  hope  that  by  the  help  of  God  it  may  continue  so  to  stand. 
As  for  the  rest,  I  comfort  myself  with  the  thought  that  my 
Lord  and  Savior  Jesus  Christ  has  given  me,  together  with  all 
who  believe  on  Him,  the  assured  promise  that  everything 
^vhich  I  shall  lose  for  the  sake  of  His  honor  or  name,  shall  be 
restored  to  me  in  the  world  beyond  a  hundred-fold.  With  this 
I  most  humbly  commend  myself  to  the  grace  of  your  Imperial 
Majesty." 

During  his  address  all  eyes  were  turned  upon  the 
elector.  According  to  an  old  tradition,  when  he  had 
finished  his  speech,  the  Elector  Augustus  of  Saxony 
approached  him,  and  putting  his  hand  upon  his  shoul- 
der, said  to  him  :  "  Frederick,  thou  art  more  pious  than 
all  of  us."  So  also  at  the  close  of  the  session  the  Mar- 
grave Charles  of  Baden  said  to  those  standing  around 
him,  "  Why  do  you  persecute  this  prince?  He  has  more 
piety  than  the  whole  of  us!"  And  history  has  given 
Frederick  the  surname  of  "  the  Pious."  The  emperor, 
however,  was  not  at  all  satisfied  with  Frederick's 
defence.  He  afterwards  stated  in  the  presence  of  the 
princes,  "  this  pest  must  be  destroyed."  Boquinus 
rightly  said  of  the  elector  at  a  later  date  in  his  Latin 
funeral  oration  :  "  If  martyrdom  consists  in  the  right- 
eousness of  the  cause,  the  temper  of  soul  with  which  it 
is  endured,  and  joyous  resignation  to  suffering,  then 
we  may  count  this  splendid  elector  among  the  martyrs 
of  Christ." 


THE  HEIDELBERG  CATECHISM.  467 

Frederick  left  the  Diet  before  it  closed.  He  arrived 
at  Heidelberg  on  Friday  before  Whitsunday,  and  the 
people  received  him  with  the  greater  joy,  because  it  had 
been  rumored  that  he  had  been  deposed  at  Augsburg, 
yea  even  beheaded.  On  the  following  day  he  attended 
preparatory  service  in  the  church  of^he  Holy  Ghost, 
and  in  the  presence  of  all  the  people  extended  his 
right  hand  to  his  court-preacher,  Olevianus,  exhorting 
him  to  remain  steadfast.  On  Sunday  he  and  his  f\im- 
ily  publicly  partook  of  the  Lord's  Supper  with  the 
congregation. 

^  Frederick  III.  was  a  prince  by  the  grace  of  God, 
like  whom  there  were  but  few,  of  eminent  good  sense, 
firm  faith,  dispassionate  judgment,  sincere  piety, 
beloved  by  his  people,  and  of  blessed  memory  to  this 
day.  After  God  had  preserved  him  many  years  to  be 
a  blessing  to  men,  the  hour  approached  for  which  he 
had  been  preparing  himself  all  his  lifetime.  Earlier 
in  life  he  suffered  from  gout,  in  his  later  years  he  was 
afflicted  with  dropsy  and  suffered  much  pain.  But  the 
"only  comfort,"  which  sustained  him  earlier  in  con- 
flict, now  also  supported  him  in  suffering — "  in  life  and 
death."  On  his  deathbed  he  said  to  those  standing 
around  him  : 

"  I  have  lived  long  enough,  both  for  you  and  the  Church. 
Now  I  shall  be  called  to  a  better  life.  'l  have  done  for  the 
Church  the  best  I  possibly  could,  but  have  not  accomplished  a 
great  deal.  God  who  can  do  all  things  and  who  cared  for  His 
servants  before  my  day,  still  lives  and  reigns  in  heaven.  He 
will  not  leave  you  orphans,  nor  will  He  leave  without  fruit  the 
prayers  and  tears  which  I  have  brought  to  Him  on  my  knees 
in  this  room  for  my  successors  and  for  the  Church." 

Then  he  said  to  his  court-preacher,  Olevianus  :  "  The 
Lord  may  call  me  whenever  it  pleases  Him.  I  have  a 
clear  conscience  in  Christ  Jesus  my  Lord,  whom  I 
have  served  with  all  my  heart,  and  I  have  lived  to  see 
that  in  my  churches  and  schools  the  people  are  directed 


468  THE  HEIDELBERG  CATECHISM. 

away  from  men  to  Him  alone."  He  also  said  :  "  I 
have  been  detained  long  enough  by  the  prayers  of 
pious  Christians.  It  is  time  that  my  earthly  life 
should  close,  and  that  I  should  go  to  my  Savior  into 
heavenly  rest."  After  he  had  directed  that  Psalm  31 
and  John  17  should  be  read  to  him,  and  he  himself 
had  prayed  aloud,  he  gently  fell  asleep,  assured  of  iiis 
salvation,  at  the  age  of  61  years,  on  October  26,  1576. 
Upon  his  tombstone  was  inscribed  his  motto :  "  Lord, 
as  Thou  wilt."  In  his  will  also,  which  was  published''' 
by  John  Casimir  in  1577,  Frederick  made  express 
mention  of  his  catechism  in  the  following  words  : 

"  I  especially  acknowledge  allegiance  to  my  published  cate- 
chism and  Directory  of  Worship,  in  which  all  the  chief  points 
of  the  Christian  faith  are  explicitly  and  clearly  set  forth  in 
order,  and  many  of  them  explained  in  detail." 

As  decisively  as  Frederick  HI.  was  devoted  to  the 
Reformed  confession,  his  eldest  son  and  successor,  Louis 
VI.,  held  to  Lutheranism.  But  he  lacked  very  much 
of  having  his  father's  spirit.  As  soon  as  he  had  come 
to  Heidelberg  from  Amberg,  where  he  had  resided  as 
governor  of  the  Upper  Palatinate,  while  his  father's 
body  yet  remained  unburied,  he  asserted  himself  most 
harshly  by  not  allowing  his  father's  faithful  ministers 
to  speak  a  word  at  the  funeral,  insisting  that  the  Luth- 
eran court-preachers,  whom  he  had  brought  with  him, 
should  officiate.  Anxious  apprehension  seized  the 
people  of  the  Palatinate,  of  whose  very  flesh  and  Wood 
Keforraed  doctrine  and  practice  had  become  a  part. 
Petitions  and  representations  of  every  kind,  even  those 
of  his  brother,  John  Casimir,  as  well  as  the  entreaties 
and  admonitions  which  his  father  had  given  to  his 
successor  in  his  last  will  were  of  no  avail  with  the  new 
elector.      He   suppressed    the    Heidelberg    Catechism, 

*  Struve,  Palatiuaie  Church  History,  Fraukfurt  on  the  Main, 
1721,  p.  275,  etc. 


THE  HEIDELBERG  CATECHISM.  46^ 

drove  out  six  hundred  Reformed  ministers  and  school- 
masters, whom   the    Swiss    received   most  kindly,  and 
introduced    Lutheranism    into    the    entire    Palatinate, 
Under  such  circumstances  Count-Palatine  John  Casi- 
mir    could    no    longer    remain    in    Heidelberg.      He 
removed  to  Neustadt  on   the   Haardt,  having  received 
Neustadt,  Kaiserslautern  and  Boeckelheim  (with  Fran- 
kenthal)  as  an   inheritance  from   his   father.     In   this 
territory,  through  his  influence,  the  Heidelberg  Cate- 
chism was  retained.     The  title  under  which  the  book 
was  now   printed  was,  "Catechism,   or   Instruction   in 
Christian  Doctrine,  as  Conducted  in  the  Churches  and 
Schools  of  the  Former  Electoral,  now  Princely  Pala- 
tinate." 

Louis  was  especially  bitter  against  both  of  his 
father's  spiritual  advisers,  Olevianus  and  Ursinus,  and 
they  were  made  to  suffer  his  utmost  displeasure. 

After  his  dismissal  Ursinus  was  appointed  a  profes- 
sor in  the  new  Reformed  university   which  had   been 
established  at  Neustadt  on  the  Haardt  as  a  substitute 
for    the    University    of    Heidelberg.     Just  as  he   had 
stood  by  the  father  in  the  defence  of  the  catechism,  so 
now    he    served    the    son.     Several    of   his   admirable 
defences  were  published  with  the  catechism  after  1592. 
These  were :  1)  ''  Reply   to   the   criticisms   of  several 
theologians    in    reference    to    the    marginal    Scripture 
proofs  of  the  Heidelberg  Catechism.    1564."     2)  "An- 
swer and  '  counter-questions'  to  six  questions  concern- 
ing the  Lord's  Supper.    1564."     3)  "Articles  in  which 
the  evangelical  churches  agree  or  differ   in   relation  to 
the  Lord's  Supper.    1566."     4)  "Vindication   of  the 
catechism  of  Christian   doctrine,  published  at   Heidel- 
berg in  the  year  1563,  against  the   unfounded  charges 
and  misrepresentations  with  which  it  has  been  assailed 
by  different  persons.     In  addition,  Dr.  Martin  Luther's 
interpretation   of  the   breaking  of  the    bread    in    the 


470  THE  HEIDELBERG  CATECHISM. 

Lord's  Supper.  1564,"  In  this  treatise  there  are 
printed  on  the  face  and  on  the  back  of  the  title-page 
two  passages  from  Tertullian  as  a  motto :  "  None  but 
a  wicked  heart  is  offended  at  the  good  ;"  and,  "  Neither 
time,  nor  human  authority,  nor  custom,  nor  anything 
else  can  deprive  truth  of  its  right."  The  conclusion  of 
the  preface  is  as  follows  : 

"  For  ourselves  we  find  sufficient  comfort  first  and  foremost 
in  our  own  consciences  which  appeal  with  joy  and  confidence 
from  the  accusations  of  our  opponents  to  the  just  tribunal  of 
Christ;  in  the  next  place,  in  the  words  of  our  Lord  Jesus  Him- 
self when  He  says  to  His  disciples,  and  to  the  entire  Church, 
both  to  warn  and  to  comfort  them  :  "  Blessed  are  ye,  when  men 
shall  hate,  revile,  and  reproach  you,  and  when  they  shall  sepa- 
rate you  from  their  company,  and  persecute  you,  cast  out  your 
names  as  evil,  and  shall  say  all  manner  of  evil  against  you 
falsely,  for  my  sake.  Rejoice,  and  be  exceeding  glad  :  for  great 
is  your  reward  in  heaven  :  for  so  persecuted  they  the  prophets 
which  were  before  you.  (Matt.  5  :  II;  Luke  6  :  22)  .  .  .  . 
Since  we  find  that  such  unjust  and  grievous  complaining  on  the 
part  of  these  troublesome  people  works  great  injury  to  the  divine 
Word  and  to  the  churches  of  this  section  which  we  are  called 
upon  to  serve  by  God's  help  and  assistance,  and  grieves  many 
pious  and  God-fearing  christians,  and  disturbs  many  weak  con- 
sciences, for  these  just  and  sufficient  reasons  we  have  felt  con- 
strained to  prepare  a  Scriptural    vindication    of  the    catechism 

and  Christian  doctrine  of  these    churches Finally, 

we  ask  the  Christian  reader  that  each  one,  in  the  light  of  his  own 
duty  and  for  his  own  advantage,  seek  the  truth  with  an  impar- 
tial mind  and  avoid  falsehood.  And  since  we  desire  and  wish 
nothing  more  than  that  our  writings  and  thoseof  our  opponents 
be  thoroughly  examined  in  comparison  with  each  other  and  with 
the  Word  of  God  with  all  diligence,  and  with  a  sole  design  to 
know  the  truth  ;  although  our  opponents  make  use  of  every 
effijrt  and  means  with  the  authorities  and  with  the  people  to 
have  our  writings  torn  from  the  hands  of  the  people,  to  have 
them  removed  out  of  sight,  and  to  prohibit  their  sale  in  city 
and  country  ;  every  sensible  man,  therefore,  may  readily  see 
which  party  is  less  afraid  and  anxious  about  its  cause  and  whose 
fault  it  is  that  Christian  unity  cannot  be  brought  about  through 


THE  FIEIDELBERG  CATECHISM.  471 

a  knowledge  of  the  truth.  For  if  our  opponents  were  as  willing 
and  ready  as  we  are  to  search  for  and  accept  the  truth  by  means 
of  an  amicable  and  impartial  colloquy,  we  do  not  doubt' that  all 
dispute  and  dissension  would  soon  be  silenced  and  the  Church 
would  attain  to  blessed  rest  and  peace.  And  we  earnestly  pray 
the  eternal  Father  of  our  Lord  Jesus  Christ,  that  by  His'Spirit 
of  truth  and  peace  He  would  moye  and  incline  all  Christian 
hearts  in  this  direction,  for  tlie  sake  of  His  dear  Son,  our  Lord 
Jesus  Christ.     Amen." 

To  the  vindication  of  the  doctrine  of  the  catechism, 
which  had  been  assailed,  there  is  added  a  "  conclusion 
in  the  form  of  an  apology  to  Christian  and  peaceful 
people,  who  might  think  "that  in  parts  the  vindication 
was  perhaps  unnecessary  or  too  vehement."  Follow- 
ing this  the  words  of  the  Church  father  Augustine  are 
quoted  (Epist.  7):  "That  love  for  oneself  is  wicked 
which  desires  that  others  might  be  in  error,  in  order 
that  one's  own  error  might  be  concealed." 

These  treatises,  written  with  much  ingenuity  and 
ability,  are  rather  of  an  apologetical  than  of  a  polemi- 
cal character.  Their  chief  aim  is  to  prepare  the  people 
for  the  attacks  of  opponents  and  to  establish  them  in 
the  truth  they  had  accepted. 

Ursinus  was  not  permitted  to  labor  long  in  Neu- 
stadt.  His  vigor  was  exhausted  by  his  excessive 
labors  at  Heidelberg,  where  he  was  not  only  professor, 
and  the  preparation  of  many  writings  fell  to  his  lot, 
but  also  president  of  the  "  Sapienz-College,"  a  the- 
ological seminary,  whose  only  professor  he  was  for  a 
time,  and  whose  economic  management  also  depended 
upon  him,  on  account  of  which  he  sometimes  spoke  of 
it  in  letters  as   his  "  tread-mill. "=•=     He    was   not   of  a 

*  Over  the  door  of  his  study  he  had  placed  the  following 
inscription  : 

"Amice,  quisquis  hue  venis, 
Aut  agito  paucis,  aut  abi, 
Aut  me  laborantem  juva." 
("  Friend,  whoever  thou  art  that  enterest  here,  be  brief,  or  go, 
-or  help  me  in  my  work.") 


472  THE  HEIDELBERG  CATECHISM. 

contentious  disposition,  but  sincerely  loved  and  sought 
peace  ;  at  the  same  time  he  would  not  evade  a  conflict 
for  the  truth  when  forced  upon  him,  however  deeply  it 
might  wound  his  heart.  He  wrote  to  Bulliuger  :  "  From 
this  conflict  I  carry  a  wound  which  I  do  not  expect  ta 
be  healed  of  in  this  life."  He  died  May  6,  1583,  only 
48  years  of  age,  and  was  buried  in  the  choir  of  the  par- 
ish church  at  Neustadt.  His  epitaph  speaks  of  him  as- 
"  a  great  theologian,  victorious  over  heresies  concerning 
the  person  of  Christ  and  the  Lord's  Supper,  endowed 
with  great  power  as  a  speaker  and  a  writer,  a  keen  phil- 
osopher, a  wise  man,  and  an  earnest  teacher  of  youth." 
Olevianus,  after  his  dismissal  from  oflice  at  Heidel- 
berg, was  called  by  Count  Louis  of  Wittgenstein,  lord- 
high-steward  and  friend  of  Frederick  IIL,  to  Berle- 
burg,  and  here  again  he  took  an  active  part  in  the 
development  of  the  Church.  In  the  year  1584  he 
went  to  Herborn,  where  a  Reformed  university  soon 
flourished  under  his  direction.  The  General  Synod, 
over  which  he  presided  (1586),  adopted  the  presbyter- 
ial  and  synodical  form  of  government  for  the  districts- 
of  Nassau,  Wittgenstein,  Solms  and  Wied.  The  fol- 
lowing year  he  was  overtaken  by  a  critical  illness,  and 
calmly  looked  forward  to  his  end.  In  his  last  will  and 
testament  he  says  after  the  introductory  words  : 

"  In  the  first  place,  I  thank  my  dear  God  the  Father,  Son, 
and  Holy  Ghost,  that  He  created  me  a  rational  creature  in  this 
world ;  then  in  particular,  that  He  efficaciously  called  me  and 
bestowed  upon  me  the  gift  of  faith,  that  He  quickened  me  in 
our  only  Mediator  and  Savior  Jesus  Christ,  when  I  was  dead 
in  sin,  and  bestowed  upon  me  in  Him  the  righteousness  of  God 
through  the  holy  sacrifice  of  my  Savior  Jesus  Christ,  as  well  a& 
the  hope  of  glory,  and  that  He  has  revealed  unto  me  the  riches 
of  His  grace,  viz.,  that  He  predestinated  me  by  grace  to  sonship 
in  Christ,  whence  all  these  blessings  flow,  and  that  He  has  made 
me  a  partaker  of  the  same  through  the  spirit  of  adoption,  where- 
by we  cry  "  Abba,  Father." 


THE  HEIDELBERG  CATECHISM.  473 

The  subscriptioa,  written  in  his  own  hand,  is  as  fol- 
lows :  "  I,  Caspar  Olevianus,  declare  by  my  own  signa- 
ture and  openly  testify  before  the  Holy  Trinity  that, 
by  the  help  of  God's  Spirit  and  grace,  I  have  taught, 
both  in  word  and  writing,  the  pure  Christian  faith, 
and  that  I,  being  sealed  by  the  Holy  Ghost,  persevere 
in  the  same  faith  and  doctrine  by  God's  grace  unto 
eternal  salvation,  relying  upon  the  grace  which  He  has 
revealed  unto  me  in  His  Word.  Amen,  through  Jesus 
Christ."  On  his  deathbed  he  said:  "I  have  only 
learned  to  know  in  this  sickness  what  sin  is,  and  how 
great  is  the  majesty  of  God,  and  that  it  is  not  sufficient 
for  men  only  to  desire  companionship  with  God." 
Then  he  spoke  of  a  vision  he  had  :  "  Yesterday  I  was 
filled  for  more  than  an  hour  with  unspeakable  joy.  It 
appeared  to  me  that  I  was  walking  in  a  meadow 
resplendent  with  light,  and  while  I  was  moving  about, 
heavenly  dew  fell  upon  me,  not  in  drops  but  in  streams. 
Both  m}^  body  and  soul  were  filled  with  exceeding 
great  joy."  His  friend,  John  Piscator,  said  to  him  : 
"  So  the  good  Shepherd  has  led  you  into  His  green 
pastures?"  "  Yes,"  he  answered,  "  he  has  led  me  to  the 
fountain  of  living  water."  He  asked  that  Psalm  42 
and  Isaiah  53  and  other  chapters  of  the  Word  of  God 
be  read  to  him,  and  then  exclaimed  :  "  I  would  no 
longer  postpone  my  journey  to  the  Lord,  I  desire  to 
depart  and  be  with  Christ."  He  asked  his  friends, 
who  were  standing  at  his  bedside,  to  sing  the  hymn, 
*'  Nun  bitten  wir  den  Heiligen  Geist"  ("  Now  pray  we 
the  Holy  Ghost"),  he  himself  joining  in  the  singing 
with  a  weak  voice.  Then  he  bade  farewell  to  his  aged 
mother  and  his  friends,  shakino;  hands  with  them  and 
blessing  them.  When  at  the  point  of  death,  his  col- 
league, Alsted,  approached  him  and  said :  *'  Dear 
brother,  you  are  undoubtedly  certain  of  your  salvation 
in  Christ,  even  as  you  have  taught  others?"  the  dying 
87 


474  THE  HEIDELBERG  CATECHISM. 

man  laid  his  hand  upon  his  heart  and  said  :  "  CeHissi- 
mus  !"  i.  e.,  "  most  certain  !"  This  was  Olevianiis'  last 
word.     He  died  March  15,  1587. 

Thus  the  three  authors  of  the  Heidelberg  Catechism 
lived  and  labored,  thus  they  died,  and  both  in  their 
life  and  in  their  death  they  verified  what  they  had 
professed. 

The  reign  of  Elector  Louis  VI.  was  of  short  duration. 
He  died  in  1583.  The  work  of  reformation  which  he 
had  carried  on  by  force  experienced  the  truth  expressed 
by  one  of  his  mottoes:  "Everything  passes  away." 
John  Casimir,  who  adininistered  the  government  for  his 
nephew,  still  under  age,  subsequently  Elector  Freder- 
ick IV.,  restored  not  only  the  old  Directory  of  Wor- 
ship, but  also  the  Heidelberg  Catechism  in  the  entire 
Lower  Palatinate,  where  under  the  reigu>^  of  Frederick 
IV.  and  Frederick  V.  it  was  again  earnestly  taught 
and  brought  with  it  a  rich  blessing.  Scarcely  had  the 
catechism  been  adopted  by  the  Synod  of  Dort  (1619) 
as  a  confession  of  the  entire  Reformed  Church*  when 
it  encountered  a  period  full  of  vicissitudes  through  the 
Thirty  Years'  War.  When  Frederick  V.,  after  the 
unfortunate  battle  at  the  White  Mountain  near  Prague, 
had  lost  his  dominions  and  had  fled  to  Holland,  the 
Palatinate  was  invaded  by  Spanish  and  Bavarian  troops. 
With  them  came  monks  of  every  order,  who  undertook 

*  The  resolution  was  as  follows:  "It  is  unanimously  declared 
with  the  heartiest  approval  of  the  foreign  as  well  as  of  the  Nether- 
land  theologians  that  the  doctrine  embraced  in  the  Palatinate  Cate- 
chism is  in  accordance  with  the  Word  of  God,  and  that  it  contains 
nothing  which  on  the  ground  of  dissonance  with  the  Word  of  God 
needs  to  be  altered  or  amended,  and  that  it  is  also  an  exceedingly 
correct  hand  book  of  sound  Christian  doctrine  adapted  with  special 
skill,  not  ouly  to  the  capacity  of  youth,  but  also  to  adults,  that, 
therefore,  it  may  hereafter  be  taught  with  much  profit  in  the  Neth- 
erland  churches,  and  it  must,  by  all  means,  be  retained  (adopted  at 
the  147th  and  148th  sessions,  May  1,  1619). 


THE  HEIDELBERG  CATECHISM.  475 

the  work  of  proselyting.     First  of  all,    the  Heidelberg 
Catechism  was  forced  out  and  as  many  copies  as  possible 
were  destroyed.     There  are  still  some  copies  of  that  day 
extant,  which  bear  the  title,  "  Catechism,  or  Instruction 
in  Christian  Doctrine,  as  it  is  conducted  in  the  churches 
and  schools  of  the  Electoral    Palatinate."     As  a  result 
of  the  victories  of  Gustavus   Adolphus    it    was   again 
brought  into  general  use  for  a  time;  but  after  the  battle 
of  Nordliugen  (1634)  it  lost  its  place  in  the  Palatinate 
throughout  the  continuance  of  the  war.     Not  until  the 
Peaceof  Westphalia  (1648),  when  Charles    Louis,  the 
son  of  Frederick  V.  returned  to  his  paternal  inheritance, 
was  the  Heidelberg  Catechism  brought   back    from  its 
banishment  and  used  again  to  lead   the  generation  de- 
moralized by  war  in  the  way  of  salvation  and  of  piety. 
With  the  year  1685  a  new  period  of  conflict    began, 
when,  after  the  death  of  Charles,  the  last  of  the  electors 
of  the  Reformed  line  of  Simmern,  the  Neuburger  family 
began  to  reign,  with  the  late  proselyte    to  Catholicism, 
Phihp  William,  at  its    head.     The   Jesuits    whom  he 
brought  with  him  attacked  the   catechism    fiercely,  es- 
pecially on  account  of  the  eightieth  question.     The  cat- 
echism found  an  able  defender  in  Lenfant,    the    court- 
preacher  of  the  Elector's  widow.     ("The  innocence  of 
the  Heidelberg  Catechism."     1688.j     His  life  being  in 
danger  on  account  of  the  Jesuits,  he  was   compelled  to 
flee  to  Berlin,  where  he  again  received  an  appointment 
to  preach.     The  opposition  was  carried  to  the   point  of 
suppressing    the    catechism    under    the    next  Elector, 
John  William,  and  during  the  French  War  of  Reunion. 
It  was  taken  away  from  the    children    of  mixed  mar- 
riages, and  the  children  themselves  were  compelled  to 
attend  Catholic  schools.     Oppression   and    abuse    were 
invoked  to  cause  adults  to  apostatize  from  their   faith. 
The  "  only  comfort"  was    the   support   of  many    from 
whom  had  been  taken  both  house  and  home,  of  many 


476  THE  HEIDELBERG  CATECHISM. 

who  were  cast  into  prison  and  allowed  to  suffer  there 
from  cold.  They  were  either  to  make  a  declaration 
that  they  had  become  Catholics  of  their  own  accord,  or 
be  left  to  perish  in  prison.  When  it  was  discovered 
that  the  prisoners  strengthened  themselves  for  resist- 
ance through  the  books  they  had  brought  with  them 
(the  Psalms  and  the  catechism),  these  were  taken  away 
from  them.  But  they  were  not  dependent  upon  the 
outward  letter.  They  remained  true  to  their  feith  ; 
and  although  one  and  another  had  become  weak,  such 
recovered  themselves  with  deep  penitence.  What  the 
bailiff  of  Germersheim  said,  in  anger  on  account  of 
this  fact,  was  true:  "These  Reformed  are  just  like  the 
willows  by  the  brooks :  though  cut  and  stunted,  they 
sprout  again."  True,  indeed !  So  said  the  prophet 
Jeremiah  (17  :  7,  8) :  '*  Blessed  is  the  man  that  trust- 
eth  in  the  Lord,  and  whose  hope  the  Lord  is.  For  lie 
shall  be  as  a  tree  planted  by  the  waters,  and  that 
spreadeth  out  her  roots  by  the  river,  and  shall  not  see 
when  heat  cometh,  but  her  leaf  shall  be  green  ;  and 
shall  not  be  cai^eful  in  the  year  of  drought,  neither 
shall  cease  from  yielding  fruit." 

The  opposition  which  had  hitherto  been  waged 
against  the  catechism  reached  its  climax  under  the 
reign  of  the  Elector  Charles  Philip,  when  an  attempt 
was  made  to  suppress  it  altogether.  In  a  proclamation 
"  issued  at  Heidelberg,  April  24,  1719,"  he  commanded 
the  catechism  to  be  "  suppressed"  in  the  following 
manner.  The  officers  were  to  "  seize  without  exception 
within  the  space  of  three  months  all  the  copies  con- 
taining the  eightieth  question  and  some  other  objec- 
tionable points."  The  reason  given  for  this  command 
was  that  this  question  was  offensive  to  the-  Catholics, 
and  that  besides,  the  title-page  of  the  book  bore  the 
electoral  escutcheon,  with  the  words,  "  by  order  of  his 
serene  Electoral  Highness,"  and  "  with  the  permission 


THE  HEIDELBERG  CATECHISM.  477 

of  his  Electoral  Highness."  This  was  ''audacious, 
offensive  and  criminal."  The  catechism  was  not  only 
removed  from  the  schools,  but  was  also  taken  away 
from  the  families.  Therefore  the  bailiff  of  the  place 
went  from  house  to  house  to  collect  the  copies. 
Another  proclamation  directed  that  the  citizens  in 
whose  possession  such  books  would  thereafter  be  found 
must  "  pay  to  his  gracious  majesty  a  fine  of  ten  florins 
for  each  copy."  The  collected  copies  were  to  be 
delivered  to  the  magistrates.  The  officers  everywhere 
complied,  with  the  exception  of  the  burgomaster  and 
council  of  the  city  of  Odernheim,  who  had  to  be  com- 
pelled to  carry  out  the  order.  That  the  Elector's  pur- 
pose was  not  only  to  prohibit  its  use  in  his  own  coun- 
try, but,  if  possible,  to  destroy  the  catechism  itself,  is 
shoAvn  further  by  the  circumstance  that  even  the 
bookbinders  were  ordered  under  the  threat  of  punish- 
ment to  secure  again  and  to  hand  over  such  copies  as 
they  had  already  sent  to  other  countries.  The  copies 
that  had  been  collected  were  burnt.  The  Catholic 
pulpits  found  pleasure  in  whipping  the  catechism  with 
rods  in  the  presence  of  the  devout  worshipers.  The 
Keformed  Church  Council  at  }{eidelberg,  which  had 
also  been  commanded  to  withdraw  the  catechism, 
remonstrated  against  this.  They  cited  the  fact  that  the 
objectionable  words  had  always  been  on  the  title-page, 
and  that  they  had  hitherto  been  printed  on  it  in  every 
new  edition.  Besides,  the  last  edition  had  been  issued 
by  a  Catholic  printer  without  consultation  with  the 
consistory.  In  relation  to  the  introduction  and  use  of 
the  catechism,  they  showed  that  it  had  been  issued  by 
the  Elector  Frederick  III.  himself  in  1563  and  triumph- 
antly defended  at  Augsburg  in  1566,  acknowledged  at 
Dort  in  1619  by  all  the  Reformed  churches  as  a  con- 
fession of  faith,  and  had  been  in  use  ever  since  for 
more  than  150  years  without  being  prohibited.    Assur- 


478  THE  HEIDELBERG  CATECHISM. 

ances  were  also  given  that  Question  80  referred  only 
to  the  doctrine,  without  in  the  least  condemning  the 
persons  themselves.  In  conclusion  the  Consistory 
referred  to  its  obligations,  in  virtue  of  which  it  was 
bound  to  maintain  the  confessional  position  of  the 
Church. 

In  answer  to  this  memorial,  the  members  of  the 
Consistory  were  verbally  informed  that  the  command 
would  have  to  stand,  and  that  unconditional  obedience 
to  it  would  be  expected.  Besides  this  violent  action, 
the  elector  committed  another  offence  by  taking  away 
from  the  Reformed  the  Church  of  the  Holy  Ghost  and 
giving  it  to  the  Catholics.  The  Consistory  discharged 
its  duty  in  remonstrating  again  and  again,  but  were 
always  put  off.  As  the  Reformed  did  not  wish  to 
leave  any  lawful  means  untried,  they  sent  a  complaint 
to  the  Protestant  States  of  the  empire  (Corpus  Evan- 
gelicorum).  The  Reformed  States  especially  espoused 
with  energy  the  cause  of  the  Palatinate  brethren,  and 
foremost  among  them  was  the  Landgrave  of  Hesse- 
Cassel,  who  in  a  letter  sought  to  persuade  the  elector 
to  revoke  his  order,  by  calling  especial  attention  to  the 
fact  that  the  confession  adopted  at  Trent  on  the  part  of 
the  Catholics  condemned  not  only  the  doctrines  of  the 
Lutherans  and  the  Reformed,  but  their  persons  as  well. 
So  also  the  Reformed  king,  Frederick  William  I.  of 
Prussia,  sent  an  ambassador  to  urge  the  release  of  the 
catechism,  on  the  ground  that  it  was  the  confession  of 
the  Reformed  Church  in  Germany,  and,  as  such, 
security  was  given  to  it  with  all  its  contents.  The 
ambassador,  Lord  von  Hecht,  was  unremitting  in  his 
efforts,  and  with  him  stood  the  ambassadors  (who  had 
meanwhile  arrived)  of  the  Landgrave  of  Hesse  and  of 
the  Reformed  European  potentates,  viz.,  of  the  king  of 
Great  Britain  and  of  the  states  of  Holland.  These  now 
demanded  most  explicitly  that  the  elector   must  again 


THE  HEIDELBERG  CATECHISM.  479 

allow  the  free  use  of  the  Reformed  Heidelberg  Catechism 
ia  the  countries  of  the  Palatinate,  and  must  restore  it 
to  the  subjects  themselves.  To  meet  the  emergency  of 
continual  refusal,  the  powers  threatened,  since  all  their 
remonstrances  and  entreaties  were  in  vain,  to  curtail 
the  liberty  of  worship  of  their  Catholic  subjects.  In 
spite  of  this  intervention,  the  suppression  of  the  cate- 
chism was  continued  amid  the  persistent  resistance  of 
the  people  and  their  ministers.  At  Odernheim  one  of 
the  Reformed  was  cast  into  prison  and  was  given  only 
bread  and  water,  because  he  would  not  comply  with  the 
order  of  the  bailiff  to  search  for  copies  of  the  catechism 
that  w^ere  still  concealed  in  the  houses.  Only  the 
most  earnest  intervention  of  the  ambassador  of  Great 
Britain  succeeded  in  securing  liberty  for  him.  Even 
the  pope  interfered  in  the  matter,  and  encouraged  the 
elector  to  continue  in  his  "  praiseworthy"  zeal.  On 
the  other  hand,  the  Reformed  Consistory  was  also 
encouraged  and  strengthened  by  comforting  messages 
from  abroad.  The  Archbishop  of  Canterbury  wrote  in 
the  name  of  the  Anglican  Church  to  the  Palatinate 
Consistory,  his  "  greatly  beloved  brethren  in  Christ.'* 
The  letter  begins  thus  : 

"  We,  the  archbishops  and  bishops  of  the  Anglican  Churchy 
greet  you  and  the  congregations  entrusted  to  you  with  due 
friendship  and  love.  We,  as  members  of  the  same  body  with 
you,  heartily  lament  and  are  as  deeply  touched  by  the  hard  and 
cruel  persecutions  which  you  suffer  for  righteousness'  sake,  as 
if  we  were  called  upon  to  suffer  them  in  our  own  persons. 
This  you  must  not  regard  as  a  kindness  flowing  from  pity,  but 
rather  as  the  expression  of  a  duty  which  we  owe  to  you  and  our 
Savior  Jesus  Christ." 

The  assurance  is  then  given  that  the  king  and  par- 
liament are  firmly  resolved  to  assist  the  Reformed 
people  of  the  Palatinate.  On  this  account  England 
also  was  compelled  to  become  a  party  to  the  guarantee 
of  the  Peace  of  Westphalia.     The  letter  ends  thus : 


480  THE  HEIDELBERG  CATECHISM. 

"  ]\[ay  the  chief  Shepherd  of  our  souls  and  the  bishop  of  our 
Church  grant  tliat  this  righteous  work  which  we  have  begun 
may  reach  a  happy  issue,  and  that  through  the  ])resent  perse- 
cutions, which  are  directed  not  only  against  you,  but  against 
all  Evangelical-Reformed  churches,  the  Evaugelical-Roforraed 
princes  may  once  be  aroused  and  stirred  up  to  take  rightly  to 
heart  the  welfare  of  our  Chureli,  and  to  agree  upon  measures 
for  its  protection  ;  for  our  deadly  enemies,  the  Jesuits,  need 
nothing  more  at  the  present  time  than  sufficient  power  to  sup- 
press, and,  if  possible,  to  devour  us,  and  the  sooner  they  can  do 
it,  the  better  they  will  like  it.  In  this  connection,  what  else 
does  it  behoove  us  Protestants  to  consider,  than  how  to  organ- 
ize ourselves  in  good  time  for  defense,  and  not  to  allow  when 
some  of  us  are  attacked,  our  whole  Church  to  be  over- 
thrown and  destroyed.  God  Almighty  grant  that  we  may 
bring  about  among  ourselves  an  alliance  for  the  permanent 
protection  of  the  Protestant  Church,  and  as  our  Savior  Jesus 
Christ  has  established  it  upon  the  eternal  rock,  so  may  He 
continue  to  strengthen  and  maintain  it  upon  this  immovable 
foundation  and  not  permit  the  gates  of  hell  to  prevail  against 
it.  This  ought  to  be  the  desire  of  us  all.  In  this  direction  we 
must  labor  with  united  strength.  To  this  end  we  will  encour- 
age one  another  with  the  words  which  the  valiant  general  Joab 
addressed  to  his  brother  Abishai  and  his  fellow-combatants, 
when  they  were  attacked  at  one  and  the  same  time  by  the 
Syrians  and  the  Ammonites  (2  Sam.  10  :  12)  :  '  Be  of  good 
courage,  and  let  us  play  the  men  for  our  people,  and  for  the 
cities  of  our  God,  and  the  Lord  do  that  which  seemeth  Him 
good.' " 

The  complaints  against  the  prohibition  of  the  cate- 
chism and  the  taking  away  of  the  Church  of  the  Holy 
Ghost  were  finally  also  brought  before  the  Emperor 
and  the  Imperial  Diet.  The  violation  of  the  law  on  the 
part  of  the  Elector  was  so  apparent  that  even  tiie  Em- 
peror had  to  decide  against  him,  however  unwilling  he 
was  to  do  so  on  account  of  confessional  interest. 
Although  ordered  to  permit  the  free  use  of  the  book, 
he  endeavored  in  the  course  of  the  negotiation  to  secure 
from  the  Palatinate  Consistory  an  alteration  or  modifi- 


THE  HEIDELBERG  CATECHISM.  481 

nation  of  the  language  of  Question  80.  But  the  Con- 
sistory now  also  stood  firm,  and  declared  that  it  was 
not  authorized  to  make  changes  in  a  symbolical  book 
of  the  Church.  Thus  the  Heidelberg  Catechism 
emerged  from  this  siege  of  persecution  unaltered,  and 
its  use  was  continued  to  the  blessing  of  young  and  old. 

The  electoral  Palatinate  was  blotted  out  in  the  first 
French  revolution,  never  to  arise  again.  After  Ger- 
many's deliverance  from  the  French  yoke,  it  was 
divided  among  the  neighboring  states.  In  different 
provinces  the  Palatinate  Catechism  remained  in  use, 
until  it  was  displaced,  like  Luther's  catechism,  in  those 
provinces  into  which  the  union  was  introduced,  in 
1817,  a  century  after  the  abortive  attempt  to  suppress 
it  by  force.  In  the  Bavarian  Palatinate  a  catechism 
was  substituted,  in  which  one  of  the  first  questions  was 
this  :  "  What  is  man's  chief  end  ?"  "  Man's  chief  end 
is  to  know  the  truth  and  to  do  good,  in  order  that  he 
may  thereby  become  virtuous  and  happy."  About  the 
year  1850  this  book  was  superseded  by  another  cate- 
chism, prepared  by  Ebrard,  and,  like  that  prepared  by 
Ullmann  for  Baden,  which  followed  the  arrangement 
of  the  Heidelberg  Catechism,  it  was  a  blending  of  the 
same  with  the  Lutheran  Catechism.  Both  books  (the 
Palatinate  in  1869,  the  Bavarian  in  1882)  yielded  to 
the  advance  of  Liberalism  in  Church  and  state. 

In  this  way  the  blessed  old  Heidelberg  Catechism 
has  been  shut  out  from  its  native  home  for  more  than 
fifty  years,  but  it  left  its  impress  for  decades  upon  the 
hearts  of  the  departing  generation.  To  this  I  can 
testify. 

In  1851  I  was  pastor,  in  my  native  Palatinate  home, 
of  the  congregation  at  Billingheim,  an  old  electoral 
Palatinate  town  and  the  birthplace  of  Billicanus,  well- 
known  in  the  history  of  the  Reformation.  How  could 
I  instruct  my  catechumens  in  the  above  named   cate- 


482  THE  HEIDELBERG  CATECHIS^r. 

chism  ?  I  resorted  to  the  expedient  of  dictating  my 
own  manual  for  catechumens,  which  the  law  allowed  us 
to  do,  besides  using  the  above  named  book.  The 
congreojation  was  originally  Reformed,  and  according 
to  the  charter  of  the  union  the  symbolical  books  "  were 
to  be  held  in  proper  esteem,"  and  so  with  a  good  con- 
science I  began  with  the  first  catechetical  lesson  to  dic- 
tate to  the  children  out  of  my  own  manual  for  catechu- 
mens the  "  only  comfort,"  the  first  question  of  the  Hei- 
delberg Catechism.  After  a  few  lessons,  I  noticed  that 
several  children  discontinued  writing  out  the  questions 
and  answers,  and  when  I  questioned  them  with  refer- 
ence to  the  matter,  they  answered :  "  Herr  Parre,  mer 
hawe's  gedruckt;  misse  mer's  dann  noch  schreiwe?" 
("  Dear  pastor,  we  have  it  in  print ;  must  we  also  write 
it  out?")  As  the  children  committed  at  home  the  dic- 
tated exercises,  the  old  people's  memory  was  awakened, 
and  everything  appeared  familiar  to  them.  It  had 
scarcely  become  known  that  these  lessons  could  be 
found  in  the  "Heidelberg  Catechism,"  when  the  chil- 
dren explored  every  garret  and  lumber-room,  with  the 
result  that  they  brought  to  church  old  copies  of  the 
Heidelberg  Catechism  of  all  sizes  and  styles  of  binding. 
In  the  same  congregation  I  met  the  long-since  sup- 
pressed catechism  with  a  poor  widow  on  her  dying- 
bed  ;  not  in  the  lumber-room,  but  in  the  chamber  of 
her  heart.  The  woman  indicated  in  her  conversation 
that  she  had  a  knowledge  of  the  Word  of  God,  and 
when  I  finally  pointed  her  to  her  only  comfort  in  the 
language  of  the  Heidelberg  Catechism,  she  took  the 
words  out  of  my  mouth,  and  repeated  in  prayer  almost 
word  for  word  the  answer  to  the  first  question.* 

*  Professor  Plitt  (later  of  Bonn)  had  similar  experiences  at  that 
time  in  Heidelberg,  "  In  the  congregation  which  had  been  served 
by  one  of  the  authors  of  the  Heidelberg  Catechism,  Olevianus,  the 
Church  of  the  Holy  Ghost  at  Heidelberg,  I  learned  to  know  many 


THE  HEIDELBERG  CATECHISM.  483 

When  in  1854  this  new  catechism  was  introduced,  I 
had  another  experience  of  how  the  Heidelberg  Cate- 
chism maintained  itself,  in  an  old  Reformed  congrega- 
tion on  the  Rhine,  at  Iggelheim,  where  the  Elector 
Frederick  the  Pious  had  a  hunting  castle,  at  which  he 
frequently  sojourned.  There  it  was  the  custom  for  the 
children  to  sleep  with  their  grandparents  in  a  rear 
room  reserved  for  the  old  people.  I  soon  discovered  in 
my  pastoral  visits  that  in  the  evening  after  retiring, 
the  old  people,  before  going  to  sleep,  would  recite  and 
discuss  with  their  grandchildren  who  were  attending 
catechetical  instruction  questions  taken  from  the  Hei- 
delberg Catechism.  I  could  tell  in  my  instruction 
where  such  evening  catechization  had  taken  place.  Yes, 
if  our  old  Heidelberg  Catechism  could  relate  the  whole 
story  of  its  life  and  sufferings,  what  great  things  we 
should  hear ! 


old  men  and  women  whose  eyes  brightened  wnen  upon  their  sick- 
befis  and  deathbeds  their  attention  was  directed  to  the  first  question 
of  the  catechism.  Most  of  them  remembered  the  question  from  the 
days  of  their  childhood.  Mauy  of  them  said  that  as  children  thej 
were  not  able  fully  to  understand  the  question,  and  that  it  was  a 
burden  to  them  to  learn  it  by  heart ;  now,  however,  they  thanked 
God  that  they  knew  it,  and  could  use  it  in  prayer  to  their  comfort 
and  strengthening.  The  later  generation  which  had  not  been  brought 
up  on  the  Heidelberg  Catechism  had  no  such  anchorage.  The  older 
people,  to  whom  had  been  entrusted  in  their  youth  the  riches  of  the 
Heidelberg  Catechism,  passed  through  all  the  changeful  scenes  of 
life  without  being  disturbed  in  their  souls.  They  stood  upon  an  im- 
movable foundation.  How  the  attention  was  quickened  when  occa- 
sionally the  outline  of  a  sermon  was  taken  from  the  Heidelberg  Cat- 
echism. How  the  lips  of  the  older  people  would  move,  silently  join- 
ing in  repeating  the  question,  when  one  of  the  pithy  questions  of  the 
catechism  was  cited  in  the  sermon.  The  days  of  their  youth  would 
be  revived.     To  hear  the  old  familiar  tones  did  them  good.     They 

sounded  through  their  souls  like  a  message  from  home The 

Heidelberg  Catechism  still  lives.     In  three  hundred  years  it  has  not 

died  ;  it  lives  in  the  hearts  of  Christians It  will  not  die  as 

long  as  the  Protestant  Church  stands."  Theol.  Studien  und  Krit- 
iken,  1863,  p.  24,  etc. 


484  THE  HEIDELBERG  CATECHISM. 

From  the  beginning  the  Reformed  Church  did  not 
want  in  good  catecliisiiis.  One  needs  only  to  be 
reminded  of  those  of  Calvin,  Bullinger  and  a'Lasco. 
But  none  breathed  so  thoroughly  the  right  spirit  and 
met  all  the  requirements  of  such  a  book  as  the  Heidel- 
berg Catechism,  and  for  this  reason  it  was  everywhere 
joyfully  welcomed,  and  reached  a  wide  circulation. 
This  accounts  for  the  fact  that,  apart  from  the  Bible, 
this  book  has  been  translated  into  more  languao-es  than 
any  other,  and  more  copies  of  it  have  been  circulated 
than  of  any  other  book.  At  the  same  time  that  the 
second  German  edition  appeared,  a  Latin  edition  was 
published  (1563).  Subsequently  it  was  translated  into 
Dutch  (1566  by  Dathen,  and  1580  by  C.  van  der 
Heyden)  ;  into  Greek  (1597  by  Sylburg),  a  copy  of 
which  was  sent  to  the  patriarch  of  Constantinople ;  by 
order  of  the  states  of  Holland  into  modern  Greek  and 
Spanish  (1648) ;  into  Polish  by  Prasmovius ;  into 
Hungarian  (1577)  by  Huszdr,  later  by  Skarasi,  and 
then  revised  by  Molnar) ;  into  Arabic  by  Chelius ; 
into  Siugalese  by  Konijn  (1741),  besides  into  Hebrew, 
Low  Saxon,  English,  Scotch,  French,  Italian,  Bohe- 
mian and  Malay  (1621). 

Outside  of  the  Palatinate,  the  Heidelberg  Catechism 
was  first  adopted  as  a  book  of  instruction  in  Germany 
^by  the  congregations  of  refugees  from  the  Netherlands, 
the  "  congregations  of  the  cross,"  by  the  Synod  of 
Wesel,  1568,  and  of  Emden,  1571,  and  thus  it  found 
its  way  into  East-Friesland,  where  a'Lasco's  cate- 
chism had  been  used.  Then  it  was  adopted  by  the 
Reformed  congregations  on  the  Lower  Rhine  (Julich- 
-Cleve-Berg,  Mark,  etc.'*'),  in  which  in  accordance  with 

'■^  The  first  Synod  of  Berg  was  held  in  the  parsonage  at  Neviges. 
The  first  paragraph  of  the  minutes  is  as  follows :  "  After  having  in- 
voked the  name  of  God,  it  was  unanimously  resolved  and  ordained 
by  this  Synod  that,  as  there  is  among  the  present  ministers  perfect 


THE  HEIDELBERG  CATECHISM.  485 

the  synoclical  resolutions  adopted  in  1576,  sermons 
were  preached  on  it,  and  after  1586  it  was  made  bind- 
ing by  oath  upon  pastors  and  teachers.  Nassau  and 
the  neighboring  dominions  adopted  it  in  1581,  Anhalt 
in  1596.  Soon  after  the  year  1600  the  catechism  was 
more  extensively  introduced.  In  1613  it  found  its 
way  into  Brandenburg  after  the  elector  John  Sigis- 
mund  had  embraced  the  Reformed  faith,  and  thence 
into  the  Reformed  congregations  of  the  eastern  provin- 
ces of  Prussia.  When  in  1695  the  parochial  church  of 
Berlin  was  built,  which  was  the  first  Reformed  church 
of  the  city,  there  were  placed  in  the  corner-stone, 
besides  other  documents,  a  Herborn  Bible  (translated 
by  the  Reformed  pastor  Piscator)  and  a  Heidelberg 
Catechism,  both  bound  in  black  and  fastened  with 
large  gilded  clasps.  At  the  dedication  of  the  Jerusa- 
lem church  of  the  city  (on  Easter  Monday,  1708),  at 
which  both  Reformed  and  Lutheran  ministers  officiated, 
the  Heidelberg  and  the  Lutheran  Catechisms  lay  side 
by  side  during  the  service  on  the  communion  table, 
which  occupied  the  place  from  which  the  altar  had 
been  removed.  The  cathedral  church  was  originally 
Reformed,  and  until  the  middle  of  the  present  century 
the  youth  were  instructed  in  the  Heidelberg  Cate- 
chism, and  the  princes  of  the  house  of  Hohenzollern 
were  confirmed  upon  the  basis  of  the  same  catechism. 
According  to  the  royal  Prussian  "  Evangelical  Re- 
formed Regulations"  instituted  for  the  guidance  of 
inspectors,  presbyteries,  classes,  gymnasia  and  schools, 
October  24,  1713,  which  were  issued  as  a  "  permanent 
pragmatic  law,"  no  Reformed  "  pastor  or  teacher"  was 

accord  as  to  the  doctrine  of  the  Word  of  God,  since  they  have  sepa- 
rated themselves  from  the  papal  abominations,  and  hold  to  the  pure 
doctrine  of  the  Gospel,  and  in  particular  to  the  Heidelberg  Cate- 
chism, as  the  doctrine  which  they  find  to  be  absolutely  based  upon 
the  Word  of  God." 


486  THE  HEIDELBERG  CATECHISM. 

to  be  permitted  to  use  any  other  catechism  but  this 
one.  In  a  mandate  issued  November  9,  1717,  by 
Kino;  Frederick  William  I.  he  commands : 

"  That  in  all  Evangelical  cburcbes  and  schools  of  all  my  do- 
minions there  shall  be  used  and  taught  no  other  catechism  but 
the  Heidelberg  Catechism,  to  which  I  myself  hold   allegiance." 

These  mandates  were  not  affected  by  the  union 
introduced  into  Prussia,  since  King  Frederick  William 
III.  expressly  declared  that  the  confessional  status  of 
the  two  Churches  was  not  to  be  changed  by  the  union. 
The  Heidelberg  Catechism  was  adopted  in  the  duchy 
of  Zweibruecken  after  1600.  In  Bremen  it  had  been 
introduced  earlier,  for  in  1621  it  was  ordered  that  it 
should  be  made  binding  upon  the  ministers  by  oath. 
Beginning  with  1575,  it  gradually  made  its  way  into 
Lower  Hesse,  and  was  formally  adopted  there  in  1655. 

In  what  was  formerly  the  earldom,  but  is  now  the 
principality  of  Lippe,  in  which  a  change  from  the 
Lutheran  to  the  Reformed  faith  was  consummated  at 
the  close  of  the  century  under  the  reign  of  the 
Reformed  count  Simon  VI.,  there  was  adopted  in  the 
year  1612  the  "  Catechism  us  Angerii,"  printed  at  Cas- 
sel  and  made  up  of  selections  from  the  Heidelberg 
Catechism.  As  early  as  1623  it  began  to  be  super- 
seded by  the  Heidelberg  Catechism  itself.  In  the 
Directory  of  Worship  of  1684,  which  is  still  binding, 
it  is  stated  (chap.  8)  : 

"  No  minister  is  to  be  allowed  to  introduce  any  other  or  spec- 
ial catechism,  but  each  one  must  be  faithful  to  the  Heidelberg 
Catechism,  and  must  present  and  explain  its  questions  and  an- 
swers with  sufficient  clearness  to  enable  all  to  understand  them." 

The  same  is  required  of  the  teachers  (chap.  13).  For 
this  purpose  the  Commentary  on  the  Heidelberg 
Catechism  prepared  by  Frederick  Adolph  Lampe  (a 
native  of  Detmold)  and  published  under  the  title, 
''  The  Milk  of  the  Truth,"  was  diligently  used  in  the 
last  century  by  ministers  and  teachers.    When  in  1781 


THE  HEIDELBERG  CATECHISM.  487 

a  normal  school  was  founded  at  Detmold  and  an 
attempt  was  made  by  the  one  party  to  set  aside  the 
Heidelberg  Catechism,  the  sovereign,  Count  Simon 
Augustus,  to  whom  all  papers  pertaining  to  the  matter 
had  to  be  submitted,  published  his  decision  in  an  auto- 
graph manuscript  as  follows  : 

"  That  the  Heidelberg  Catechism,  which  has  been  adopted  iu 
this  earldom,  and  upon  which  all  the  regulations  pertaining  to 
candidates  and  ministers  are  based,  must  be  retained,  since  it 
especially  has  become  of  the  highest  importance  in  the  midst  of 
the  present  conflicting  world-systems." 

In  this  century  an  attempt,  which  in  effect  succeeded,* 
was  made  to  set  aside  the  catechism  indirectly  as  a 
book  of  instruction  in  the  schools  and  for  catechetical 
classes,  by  introducing  a  "  Guide  for  Religious  Instruc- 
tion in  Schools"  (Lemgo  1811).  When  in  1843  the 
Consistory  directly  introduced  the  *'  Guide"  as  a  book 
of  instruction  in  the  place  of  the  Heidelberg  Cate- 
chism, and  the  regulations  pertaining  to  candidates 
and  ministers  were  altered  accordingly,  a  struggle 
began,  in  which  at  first  only  five  ministers  joined,  and 
which  some  of  the  congregations  approved  and  others 
opposed.  It  was  at  that  time  that  a  large  number  of 
the  members  of  the  congregation  of  Langenholzhausen 
sold  their  houses  and  farms  and  emigrated  to  America, 
rather  than  give  up  their  Heidelberg  Catechism. 
They  still  constitute  the  mainstay  of  the  flourishing 
Keformed  congregation  at  Franklin,  Wisconsin,  in 
whose  midst  is  located  a  Reformed  theological  semi- 
nary. 

*  The  book  was  not  arranged  in  catechetical  form,  but  in  the 
form  of  parai^raphs,  the  first  of  which  is  as  follows:  "When  man 
begins  to  reflect  earnestly  upon  the  world  and  upon  himself,  he  de- 
sires to  know  who  has  created  all  things,  for  what  purple  they  were 
created,  how  he  is  to  conduct  himself,  an(f  to  what  he  may  look  for- 
ward if  he  conducts  himself"  properly."  This  was  to  take  the  place 
of  "thy  only  comf)rt  !" 


488  THE  HEIDELBERG  CATECHISM. 

In  the  year  1856  was  reached  a  crisis  that  proved 
favorable  to  the  Heidelberg  Catechism.  In  the  regu- 
lations for  administering  the  oath  of  office  to  candidates 
and  ministers,  the  old  ordinance  was  restored  :  "  that 
I  will  teach  nothing  but  what  is  in  accordance  with 
the  writings  of  the  Old  and  the  New  Testament  and 
in  accordance  with  the  confession  of  faith  based  upon 
them,  which  is  held  by  the  Church  reformed  accord- 
ing to  God's  Word,  viz.,  the  Heidelberg  Catechism." 
Next  the  catechism  became  one  of  the  subjects  of  agita- 
tion on  the  part  of  the  liberal  party  in  the  state,  who 
desired  to  have  it  abolished.  Here  again  it  was  a 
ministerial  order  of  the  sovereign.  Prince  Leopold  III., 
which  diverted  the  storm  and  secured  for  the  Heidel- 
berg Catechism  the  right  which  belongs  to  it  accord- 
ing to  the  decrees  of  the  Church. '=' 

The  three  hundredth  anniversary  of  the  Heidelberg 
Catechism  was  celebrated  by  the  Keformed  people  of 
Germany,  July  7-9,  1863,  at  Detmold,  in  a  conference 
of  Reformed  ministers,  elders  and  candidates.'!* 

A  few  years  later  the  political  situation  of  the  coun- 
try gave  rise  to  another  assault  upon  and  defence  of 
the  Heidelberg  Catechism  in  the  Reichstag,  301  years 
after  the  memorable  day  at  Augsburg.  The  attack 
was  led  by  a  very  active  democratic  agitator,  who  was 
a  deputy  in  the  Reichstag,  and  the  defence  was  con- 
ducted by  Lord  von  Oheimb,  a  good  Lutheran,  at  that 
time  minister  of  Lippe.  It  was  in  the  session  of  the 
North  German  Reichstag  in  Berlin,  on  the  23d  day  of 
October,  1867,  and  the  subject  under  consideration 
was  a  complaint  from  the  country  concerning  certain 

'•-The  order  of  April  30,  1863,  which  is  worthy  of  special  atten- 
tion, may  be  found  in  my  Evangelical  Reformed  Church  Paper, 
1863,  p.  167,  etc. 

fSee  Acts  and  Proceedings  of  the  Conference  in  my  Evangeli- 
cal Reformed  Church  Paper,  1863,  page  273,  etc. 


THE  HEIDELBERG  CATECHISM.  489 

points  of  administration.  The  address  of  the  minister, 
which  at  the  same  time  gives  us  a  clear  understanding 
of  the  progress  of  the  conflict,  was,  according  to  the 
stenographic  report,  as  follows  : 

"  There  is  a  third  point,  embracing  special  complaints, 
against  my  administration.  They  pertain  to  a  most  serious 
sphere,  and  on  the  other  hand  a  sphere  with  which,  no  doubt, 
in  my  judgment  neither  the  Federal  Council  nor  the  Reichstag 
can  in  any  way  interfere  according  to  the  constitution.  They 
pertain  to  the  religious  sphere,  and  in  the  name  of  my  adminis- 
tration I  must  protest  most  earnestly  against  the  Reichstag  re- 
solving to  refer  this  matter  to  the  Imperial  Chancellor  in  any 
form  whatever,  although  I  have  no  reason  to  fear  an  investiga- 
tion of  the  transactions  that  have  taken  place  in  relation  thereto 
since  my  administration  began.  It  would  take  me  very  far  if 
I  were  to  enter  upon  the  discussion  of  this  complaint,  the  lan- 
guage of  which  is  as  follows  : 

" '  That  the  authorities  have  arbitrarily  interfered  with  our 
constitutionally  established  confessional  status,  in  that  they  have 
prohibited  even  under  the  threat  of  ecclesiastical  punishment 
those  religious  books  which  promote  a  rational  Christianity,  and 
have  been  in  use  for  more  than  fifty  years,  and  have  forcibly 
substituted  for  them  against  the  express  will  of  the  schools  and 
t  e  churches,  the  highly  antiquated  Heidelberg  Catechism  of 
the  year  1563,  and  likewise  a  hymn  book  of  the  same  tendency.^ 

"  I  say  it  would  take  me  entirely  too  far  to  enter  in  detail 
upon  a  discussion  of  this  point.  When  I  entered  upon  my  of- 
fice, I  found  a  most  violent  religious  controversy  that  had  lasted 
for  a  number  of  years,  and  had  assumed  widespread  proportions, 
requiring  immediate  adjustment.  For  my  part,  I  did  not  seek 
the  controversy,  but  when  I  was  compelled  to  take  cognizance 
of  it,  I  entered  upon  it  with  all  the  earnestness  and  decision  the 
situation  demanded,  which  at  that  time  had  assumed  such  dimen- 
sions that  in  different  congregations  a  state  of  rebellion  existed, 
and  on  this  account  a  considerable  portion  of  the  ministry 
and  of  the  membership  claimed — basini^  their  claims  upon  the 
opinions  of  eminent  authorities  in  canon  law  and  in  theolooy — 
that  the  confessional  standing  of  the  Church  was  suffering. 
Upon  this  point  I  will  cite  names  well  known  to  most  of  the 
gentlemen  and  highly  esteemed  by  them,  among  others   that  of 

oo 


490  THE  HEIDELBERG  CATECHISM. 

the  still  living:  Provost  Xitzsch  himself,  and  that  of  the  late 
Privy  Councillor  Richter,  the  eminent  professor  of  canon  law. 
These  gentlemen  considered  the  matter  of  so  much  importance 
that  they  addressed  themselves  even  to  the  sovereign  of  the  land, 
and  requested  that  he  should  extend  relief  to  the  distressed  con- 
dition of  the  Reformed  Church  ;  and  just  as  I  entered  into  office 
there  was  before  me  a  very  voluminous  complaint  based  upon 
such  opinions,  which  I  as  a  layman  desired  to  treat  with  the 
greatest  care,  and  as  the  complaint  was  directed  against  the  Con- 
sistory, I  submitted  it  for  a  formal  opinion  to  a  foreign  Church 
judicatory,  the  Prussian  Consistory  at  Coblenz.  After  they  had 
rendered  their  opinion,  I  proceeded  in  the  matter  according  to 
the  obligations  which  the  Church  government  enjoins,  and  which 
according  to  the  Church  law  in  force  at  my  entrance  into  office,  is 
laid  as  a  duty  upon  the  sovereign  of  the  land,  viz.,  to  protect  the 
confessional  standing  of  the  Reformed  churches  of  the  land  in  so 
far  as  it  is  in  accordance  with  the  Word  of  God  and  the  Church's 
special  symbol,  the  Heidelberg  Catechism,  and  not  as  was  done 
at  that  time,  to  withhold  the  Heidelberg  Catechism  from  the 
schools." 

A  recent  attempt  to  modernize  the  language  of  the 
Heidelberg  Catechism  and,  thereby,  to  alter  it  mater- 
ially, may  be  regarded  as  abandoned. 

Since  1887  there  has  been  prescribed  for  candidates 
a  six  weeks'  course  in  the  normal  school,  and  according 
to  direction  they  are  obliged  before  entering,  among 
other  things,  "  to  work  out  for  themselves  an  outline 
of  the  Heidelberg  Catechism  in  detail." 

Outside  of  Germany  the  catechism  was  adopted  as 
follows:  In  1574  in  the  Netherlands  (at  the  Synod  of 
Dort),  after  it  had  been  in  use  there  since  1568;  in 
1577  it  found  entrance  into  Hungary,  and  was  adopted 
by  synodical  authority  in  164(3.  At  an  early  period  it 
was  "introduced  into  Switzerland,  first  in  the  canton  of 
Bern,  then  in  St.  Gall  and  Schaffiiausen,  and  soon  in 
almost  all  the  Reformed  cantons.  In  Poland  it  soon 
became  the  general  book  of  instruction,  and  was  held 
in  high  esteem.     It  is  used  in  the  Reformed  congrega- 


THE  HEIDELBERG  CATECHISM.  491 

tions  of  Austria,  in  Bohemia  and  Moravia,  as  well  as 
in  Russia.  In  England,  Scotland  and  France  it  was 
not  adopted  as  a  book  of  instruction,  but  is  recognized 
as  a  confession  of  faith. 

In  the  United  States  of  America  it  was  first  brought 
from  the  Palatinate  by  German  immigrants,  who,  on 
account  of  the  persecutions  of  the  catechism  by  the 
Catholic  electors,  escaped  with  it  across  the  ocean  and 
settled  for  the  most  part  in  Pennsylvania,  where  to-day 
yet  one  meets  with  many  things  reminding  one  of  the 
Palatinate,  both  in  speech  and  customs.  In  the  Re- 
formed Church  of  North  America  it  has  been  adopted 
both  as  a  confession  and  as  a  book  of  instruction. 
An  Article  of  the  "  Constitution  of  the  Reformed 
Church  in  the  United  States"  says  :  "  The  Heidelberg 
Catechism  is  the  only  book  that  is  accepted  as  an 
authoritative  expression  of  the  truths  taught  in  the 
Holy  Scriptures,  and  is  acknowledged  as  the  standard 
of  doctrine  in  the  Reformed  Church  in  the  United 
States."  "  Licentiates"  (candidates)  obligate  themselves 
when  they  are  licensed  as  follows  (Art.  4) :  "I  hereby 
testify  that  I  honestly  and  truly  hold  the  doctrines  of 
the  Heidelberg  Catechism  to  be  the  doctrines  revealed 
to  us  in  the  Bible,  and  promise,  moreover,  faithfully  to 
preach  and  defend  the  same,"  etc.  Likewise  "  teachers 
of  theology"  (professors  in  the  theological  seminaries) 
are  required,  "  at  their  inauguration,  solemnly  to  affirm 
the  following  declaration,  as  by  an  oath  in  the  presence 

of  God,  in  a  public  assembly"  (Art.  19) :  "  You,  N 

N ,  professor  elect  of  the   theological  seminary   of 

the  Reformed  Church  in  the  United  States  at  N , 

acknowledge  .  .  .  further  that  the  doctrine  con- 
tained in  the  Heidelberg  Catechism,  is  the  doctrine  of 
the  Holy  Scriptures.  You  declare  sincerely  that  in  the 
office  you  are  about  to  assume,  you  will  make  the 
inviolable  divine  authority  of  the  Holy  Scriptures,  and 


492  THE  HEIDELBERG  CATECHISM. 

the  truth  of  the  doctrine  contained  in  the  Heidelberg 
Catechism,  the  basis  of  all  your  instructions,  and  faith- 
fully maintain  and  defend  the  same  in  your  preaching 
and  writing,  as  well  as  in  your  instructions,"  etc.  The 
Tercentenary  of  the  catechism  was  brilliantly  celebrated 
in  the  United  States  in  1863. 

In  the  Reformed  Church  of  South  Africa,  in  Cape 
Colony  and  the  Transvaal  Republic,  the  Heidelberg 
Catechism  is  held  in  high  esteem  as  a  confession  of 
faith  and  as  a  book  of  instruction. 

The  latest  page  in  the  history  of  the  catechism  has 
reached  me  while  I  am  writing  this  history.  It  is  the 
information  that  in  Japan  two  Reformed  denominations, 
the  missionary  Churches  of  the  Congregationalists  and 
the  Presbyterians,  at  a  synod  in  Tokio,  May,  1887, 
united  upon  the  basis  of  the  infallible  Word  of  God  as 
contained  in  the  Old  and  the  New  Testament  and  adop- 
ted as  their  symbols  the  Apostles'  Creed  and  the  Nicene 
Creed,  as  well  as  the  Westminster  and  Heidelberg  Cat- 
echisms.* 

We  have  learned  to  know  the  Heidelberg  Catechism 
in  its  life  history  of  more  than  300  years,  as  teacher, 
confessor  and  martyr  in  behalf  of  Christianity.  We 
also  see  it  as  a  missionary  among  the  heathen,  even  as 
the  old  translations  into  Singalese  and  Malay  were  pre- 
pared for  missionary  service  in  the  Dutch  Indies,  and 
that  into  Spanish  for  similar  service  in  the  West  Indies. 
About  the  middle  of  this  century  nearly  30,000  Chris- 
tians, who  had  been  entirely  lost  sight  of,  were  discov- 
ered on  the  Sanguir  Islands  in  the  Indian  Archipelago. 
There  was  a  vague  rumor  that  on  some  islands  north  of 
the  Celebes,  which  belong  to  the  Dutch,  there  were 
three  Bibles  and  a  few  people  that  gathered  about  them. 
The  Netherland  Missionary   Society   sent   missionaries 

^'  Quarterly  Register  of  the  Alliance  of  Reformed  Churches 
holding  the  j)i(shyteri8n  SYSltni.     No.  8.     Oct.  1887. 


THE  HEIDELBERG  CATECHISM.  493 

thither  and  found  the  number  of  Christians  that  had 
been  reported.  The  school  children  wrote  on  the  bark 
of  trees  the  most  beautiful  verses  of  Scripture.  Twenty 
schools  and  churches  were  found,  but  without  sacra- 
ments. In  a  short  time  3000  adults  and  children  were 
baptized,  as  they  were  found  to  possess  sufficient  knowl- 
edge of  Christian  doctrine.  And  whence  had  they 
obtained  this  knowledge  ?  They  were  acquainted  with 
the  Heidelberg  Catechism,  probably  one  of  the  older 
translations.  It  is  possible  that  the  earlier  mission- 
aries to  these  islands  had  lost  their  lives  or  had  given 
up  the  field  long  ago  for  different  reasons.  But  one 
missionary  remained  and  continued  his  labors  under 
the  blessing  of  God.  He  was  the  missionary  from  Hei- 
delberg.    Now  others  joined  him  again. 

The  great  enmity  of  the  world  to  the  catechism  has 
often  manifested  itself,  but  the  rich  blessing  with  which 
the  Lord  has  attended  it  in  the  hearts  of  believers  will 
not  be  fully  known  until  the  day  of  the  revelation  of 
Jesus  Christ  from  heaven.  Then,  according  to  the 
promise  (Matt.  10:  32),  He  will  confess  the  Heidel- 
berg Catechism,  which  confessed  Him  before  friend 
and  foe.  And  the  catechism  can  truly  say  with  St. 
Paul :  **  Having,  therefore,  obtained  help  of  God,  I 
continue  unto  this  day,  witnessing  both  to  small  and 
great,  saying  none  other  things  than  those  which  the 
prophets  and  Moses  did  say  should  come  :  that  Christ 
should  suffer,  and  that  he  should  be  the  first  that 
should  rise  from  the  dead  and  should  shew  light  unto 
the  people,  and  to  the  Gentiles." 


494  THE  HEIDELBERG  CATECHISM. 

II. 

THE  EEFORMED  METHOD  OF  CATECHIZING. 

It  is  often  said  that  the  Heidelberg  Catechism  is  not 
adapted  as  a  book  of  instruction  to  the  wants  of  either 
teachers  or  pupils  ;  that  it  is  too  difficult  to  learn  and 
to  teach.  But  when  the  objection  is  thoroughly  sifted, 
there  remains  nothing  for  it  to  rest  upon  except  the 
length  of  the  answers  to  some  of  the  questions  in  the 
Catechism,  and  to  silence  it  altogether,  let  us  look 
back  three  hundred  years  and  consider  the  low  grade 
of  intelligence  among  the  people,  the  length  of  the 
school  term,  limited  to  the  winter  months,  the  lack 
of  compulsory  education,  the  few  branches  taught,  and 
the  meagre  knowledge  of  the  best  teachers  of  the  com- 
mon schools,  who  lacked  utterly  in  professional  train- 
ing. In  the  country  the  teaching  was  done  by  the  sex- 
tons and  bell-ringers,  who  at  the  same  time  followed 
their  trades,  while  schoolmistresses  were  provided  for 
the  girls.  Yet  these  simple  but  earnest-minded  j^eo- 
ple,  under  the  guidance  of  their  pastors  and  with  the 
help  of  God,  advanced  the  people's  knowledge  of  the 
Scriptures  to  such  an  extent  that  after  the  Cate- 
chism had  been  in  use  fifty  years,  the  Electoral  Palati- 
nate delegates  to  the  Synocl  of  Dort  joyfully  declared 
that  among  them  the  words  of  the  prophet  Joel  had 
been  fulfilled  of  late  years  :  "And  your  sons  and  your 
daughters  shall  prophesy,  your  old  men  shall  dream 
dreams,  your  young  men  shall  see  visions"  (Joel  1  : 
28).  To-day,  when  systematic  instruction  is  more  gen- 
eral and  of  a  higher  order,  and  teachers  are  trained 
professionally,  it  should  certainly  be  possible  to  attain 
the  same  success  in  the  use  of  the  Catechism.  The 
multiplication  of  subjects  in  the  public  schools  and  the 
wider  distribution  of  interest  on  the  part  of  the  pupils 


THE  HEIDELBERG  CATECHISM.  495 

which  it  entails,  is  counterbalanced  by  the  more  regu- 
lar attendance   and   the   greater  length   of  the  school 
term.     The  religious  instruction  of  the  people  by  the 
use  of  the  Heidelberg  Catechism   is   greatly   facilitated 
by  the  clearness  and  simplicity  of  the  book,  so  that  the 
contents  of  the  answers  need  only  to  be   unfolded  and 
illustrated  to  the  pupils.     As  early  as  1585  an  attempt 
was  made  to  remove  the  difficulty   occasioned   by  the 
length  of  some  of  the  answers  of  the  Catechism  by   the 
official    publication    at     Heidelberg     of    a     so-called 
"  Smaller  Heidelberg  Catechism."     The  preface  says  : 
"  The  purpose  of  this  summary   of  the   larger  Heidel- 
berg Catechism  is  not  to  introduce  a  new  catechism,  or 
to  supersede  the  larger  one,  which   explains   in   detail 
the  chief  articles  of  Christian  doctrine    .     .     .     But  as 
some  questions   of  the   larger   catechism   may   be   too 
long  and    others    too    difficult    for    plain    and    simple 
people    and    growing    youth,   we    have    prepared    this 
summary   or  smaller   catechism.     Especially   has    the 
doctrine" of  the  holy  sacraments  been  so  set  forth   from 
the  Word  of  God  in  a  few  questions  that  it  is   hoped 
the  unfounded  accusations   which   have   been    brought, 
against  it  may  be  silenced  and  all  fair-minded   persons 
satisfied,  while  the  plain  people   and   the  youth   will 
find  in  it  a  helpful  guide  in  Christian  doctrine  until 
they  are  prepared  to  take  up  the  larger  catechism." 

This  summary  was  to  serve  also  only  as  a  prepara- 
tion for  the  larger  catechism.  AVhile  on  the  one  hand 
it  was  a  simplification,  yet  it  served  to  make  the  later 
instruction  more  difficult,  because  the  abridgment  of 
the  summary  made  different  forms  of  expression  neces- 
sary, which  "confused  the  children  when  they  came  to 
learn  the  unabridged  questions  of  the  larger  catechism. 
And  after  all  the  two  books  were  different,  which  was 
found  to  be  a  drawback  in  committing  the  answers, 
since  the  memory  of  children  is  local  rather  thaa 
logical. 


49fi  THE  HEIDELBERG  CATECHISM. 

The  same  end  was  sought  to  be  gained  by  the  Synod 
■of  Dort,  in  a  resohition  adopted  at  its  17th  session 
(Nov.  30,  1618).  The  teachers  were  directed  not  only 
to  drill  their  classes  at  least  twice  a  week  in  memoriz- 
ing, but  were  also  to  explain  the  fundamental  doctrines 
•of  the  catechism,  dividing  the  pupils  into  three  sections 
according  to  their  age  and  capacity.  In  the  first  the 
chief  articles  (the  Creed,  the  Lord's  Prayer,  the  Insti- 
tution of  the  Sacraments  and  the  requirements  of 
Church  Discipline),  together  with  a  few  short  prayers, 
were  to  be  learned  and  explained  by  the  use  of  very 
brief  questions  relating  to  the  three  parts  of  the  cate- 
chism ;  in  the  second  the  smaller  catechism  was  to  be 
used,  and  in  the  third  section,  composed  of  those 
advanced  in  years  and  in  understanding,  the  larger 
Heidelberg  Catechism  was  to  be  used.  This  resolution, 
however,  was  not  carried  out  in  the  Netherlands.* 
The  "  Kort  Begrip,"  a  brief  summary  of  the  catechism, 
was  prepared  later. 

In  the  present  century  also  a  summary  was 
attempted,  in  which  thirty-six  of  the  most  important 
questions  are  given  a  place,  without  abridgment  or 
division,  covering  the  entire  ground  of  the  catechism, 
for  use  in  the  schools  and  in  the  instruction  of  cate- 
chumens. This  plan  would  certainly  be  preferable  to 
the  other  two,  were  it  not  for  one  serious  considera- 
tion. The  Reformed  Church,  unlike  the  Lutheran 
Church,  has  but  one  brief  and  simple  confession  of 
faith,  viz.,  the  Heidelberg  Catechism,  which  can  be 
placed  into  the  hands  of  every  church  member,  while 
the  Lutheran  Church  has  at  least  six,  some  of  which 
are  quite  voluminous,  and  this  plan  would  soon  drive 
the  catechism  from  the  homes  of  the  people  and  leave 
only  the  abridged  form. 

*  Gisb.  Voetius  Tract,  sel   de  polit.  ecclesiast.     Ser.  II.,  p.  309. 
Amsterdam,  1887. 


THE  HEIDELBERG  CATECHISM.  497 

The  simplest  way  is  indicated  already  in  the  earlier 
editions  of  the  catechism,  in  which  eighty-one  ques- 
tions are  marked  with  a  '''.  In  accordance  with  this 
arrangement  the  entire  catechism  was  to  be  taught 
only  in  the  four  electoral  colleges ;  in  the  ordinary 
schools  only  these  eighty-one  questions  were  to  be 
used,  while  in  the  primary  schools  the  explanation  of 
twenty-two  questions  was  considered  sufficient.  With 
this  number  and  with  this  selection  of  questions  agree 
in  general  the  regulations  for  the  common  schools  of 
Lippe,  issued  October  18,  1873,  according  to  which 
eighty-two  questions  are  to  be  taught  and  explained  in 
the  schools,  while  the  doctrine  of  the  sacraments  and 
the  other  unmarked  questions  are  reserved  for  the 
catechetical  instruction  preparatory  to  confirmation. 
Instruction  in  the  catechism  is  begun  in  the  middle 
grades  of  the  schools,  for  which  thirty-two  questions 
are  designated  with  '^"'',  and  the  remaining  fifty,  marked 
with  a  single  '^,  are  added  in  the  upper  grades.  These 
designations  are  retained  in  this  commentary.  The 
instruction  in  the  catechism  assis'ued  to  the  schools  is 
completed  in  the  upper  grades,  from  which  children  at 
the  age  of  thirteen  years  enter  upon  instruction  pre- 
paratory to  confirmation,  so  that  the  schools  work 
hand  in  hand  with  the  Church. 

Soon  after  the  selection  of  these  eighty-one  ques- 
tions, there  appeared  an  admirable  book  of  instruction""' 
upon  the  same,  in  which  both  the  theoretical  and  the 
practical  sides  received  proper  treatment.  The  old 
Reformed  method  of  catechization,  with  its  gratifying 
results,  was  based  upon  this  guide.  According  to  it, 
"  the  words  of  the  text  of  the  catechism,  as  well  as 
some  other  subjects  which  might  be  obscure  to  the 
minds  of  the  children,  are  to  be  first  explained."  Then 
*'  the  contents  of  each   question  are  to   be    vividly   set 

*  A  copy  of  which,  published  in  1619,  is  lying  before  me. 


498  THE  HEIDELBERG  CATECHISM. 

forth  in  very  few  words,  rendering  the  understanding 
of  the  entire  question  quite  easy."  Then  the  answers 
are  to  be  analyzed,  their  Scripture  proofs  cited,  and 
both  are  to  be  explained.  Finally  "  the  children  are 
to  be  drilled  in  the  catechism"  by  the  answers  which 
they  can  frame  out  of  the  words  of  the  catechism. 
"When,"  says  the  conclusion,  "teachers  and  school- 
mistresses diligently  instruct  the  youth  in  the  cate- 
chism, according  to  this  method  and  under  the  guid- 
ance of  their  pastors,  we  may  confidently  expect  that 
these  will  obtain  a  fair  knowledge  of  the  fundamental 
principles  of  the  Christian  religion  to  the  joy  of  their 
own  and  of  their  parents'  hearts.  This  method  of 
catechizing  has  been  tried  in  several  schools  of  this 
kind,  and  it  was  found  to  be  easy,  even  after  it  had 
been  in  use  only  a  short  time.  And  they  will  discover 
further  that  by  instructing  their  children  in  this  way^ 
they  themselves  will  increase  more  and  more  in  their 
knowledge  of  the  Christian  religion  and  in  true  piety. 
.  .  .  May  our  faithful  God  pour  out  His  holy  Spirit, 
in  accordance  with  His  promise,  in  rich  measure  upon 
our  children  that  they  may  truly  know  and  honor 
Him,  be  able  to  overcome  the  evil  one,  and  thus 
become  heirs  of  eternal  life,  through  Jesus  Christ,  in 
whom  all  God's  promises  are  yea  and  amen.  Amen. 
Amen." 

The  introductory  directions  cover  fourteen  pages ; 
then  follows  the  catechism  ;  after  which,  in  an  appen- 
dix of  fifty-two  pages,  illustrations  of  the  method  of 
procedure  are  given  with  individual  questions. 


According  to  this  guide  catechetical  training  is 
divided  into  two  parts :  "  Instruction"  and  "  Exer- 
cises." "  Instruction"  is  provided  for  three  grades.  It 
is   not  to    be   denied   that    the   method    is    somewhat 


THE  HEIDELBERG  CATECHISM.  499' 

mechanical ;  but  it  was  the  only  guide  accessible  to 
the  untrained  catechists,  and  it  was  not  onlv  found 
necessary  to  repeat  what  was  to  be  impressed  upon  the 
understanding,  but  a  second  part,  called  "  Exercises," 
was  found  serviceable.  By  changing  the  form  of  the 
questions,  the  children  were  to  be  "  drilled"  to  answer 
intelligently  by  using  the  words  of  the  answers  in  the 
catechism.  In  this  way  it  was  hoped  to  prevent 
merely  mechanical  work  on  the  part  of  both  teachers 
and  pupils. 

A  guide  to  the  "  Exercises"  is  furnished  in  the 
practical  examples  which  are  given. 

By  these  "  Exercises"  on  the  one  hand  the  children 
are  to  be  brought  to  reflection,  and  their  knowledge  of 
the  truth  is  to  be  made  more  clear  and  firm,  while  on 
the  other  hand  the  teachers  will  have  the  opportunity 
to  gather  from  the  answers  what  has  been  apprehended 
and  what  may  need  further  explanation. 

In  these  times  there  is  a  disposition  to  speak  dis- 
paragingly of  this  method,  which  in  its  essentials  has 
held  its  place  as  the  mode  of  catechetical  instruction  in 
the  schools  to  this  day,  as  scholastic.  But  it  must  be 
acknowledged  in  the  main  as  the  correct  system,  not 
only  because  its  success  has  proved  it  to  be  so,  but  also 
because  it  is  adapted  to  the  relation  of  the  schools  ta 
catechetical  instruction.  The  chief  ends  of  the  latter 
are  to  be  secured  by  the  minister  when  he  prepares  his 
catechumens  for  confirmation,  and  the  work  of  the 
school  is  to  be  looked  upon  as  preparatory  to  this 
work.  The  Heidelberg  Catechism  makes  this  work 
very  easy,  and,  besides  its  systematic  structure,  it  ha& 
a  great  advantage  over  Luther's  Smaller  Catechism  in 
that  the  material  of  the  instruction  need  not  first  be 
supplied  by  the  teacher,  but  is  furnishei  in  rich  meas- 
ure and  in  systematic  form  by  the  answers  of  the  cate- 


500  THE  HEIDELBERG  CATECHISM. 

chism  itself;  and  to  give  the  children  a  clear  un- 
derstanding of  it,  that  which  they  have  already 
committed  to  memory  needs  only  to  be  analyzed  and 
explained.'^'  On  the  other  hand  the  child,  after  having 
committed  so  much  to  memory,  has  this  advantage 
that  it  will  not  forget  the  explanations  of  the  several 
doctrines  so  readily  as  when  these  are  given  orally, 
which  must  be  done  when  the  Lutheran  Catechism  is 
used.  And  lastly,  this  method  not  only  makes  the  work 
easier  for  the  schools,  but  affords  a  certain  guarantee 
to  the  Church  that  nothing  can  easily  be  introduced 
into  catechetical  instruction  that  is  contrary  to  the 
doctrines  which  are  based  upon  the  Word  of  God,  and 
which  are  supported  by  proof  texts  of  the  same.f 

In  the  light  of  my  experience,  during  forty-one 
years  of  service  (1891)  in  church  work  and  in  schools, 
and  as  the  result  of  my  own  catechetical  efforts,  and  of 
my  observations  in  visiting  schools  in  which  the  teach- 
ers have  adhered  to  the  traditional  system,  I  would 
recommend  the  following  methods  of  procedure.  This 
commentary  furnishes  the  requisite  material  for  this 
purpose. 

*  Nitzsch  (Practical  Theology,  vol.  II.)  says  that  the  Heidelberg 
Catechism  is  an  admirably  organized  structure,  since  it  is  more  than 
a  collection  of  material  for  a  catechism,  while  Luther's  Smaller 
Catechism  is  more  of  a  collection  of  "  building  material"  than  a 
structure. 

fGisbert  Voetius,  1.  c.  p.  309,  decidedly  commits  himself  to  this 
method,  which  has  maintained  itself,  although  in  his  day  also  other 
methods  were  tried  which  served  rather  to  darken  and  confuse  the 
understanding  than  to  enlighten  it.  When  any  one  says  that  a 
number  of  the  questions  of  our  catechism,  such  as  1,  26,  60,  and 
others,  are  too  long  and  not  adapted  to  pupils  that  are  not  advanced, 
I  answer  that  it  is  the  part  of  the  work  of  catechization  to  separate 
these  questions  into  their  proper  parts  and  to  direct  the  children 
to  frame  the  corresponding  answers  out  of  the  text  of  the  catechism, 
and  that  this  method  must  be  continued  until  the  children  have 
thoroughly  mastered  them. 


THE  HEIDELBERG  CATECHISM.  501 

1)  Let  the  teacher  himself  read  clearly  and  correctly 
the  questions  to  be  committed  to  memory  at  the  time 
he  assigns  them,  then  let  one  or  two  of  the  children 
read  them  in  the  same  way;  and  for  the  sake  of  malt- 
ing the  memorizing  easier,  let  the  teacher  explain  spe- 
cial expressions  or  constructions  which  are  unfamiliar 
to  tiie  children.  This  will  require  but  little  time  if 
the  teacher  confines  himself  to  the  purpose  for  which 
he  makes  explanation. 

2)  When  the  questions  are  to  be  explained,  let  them 
first  be  recited,  together  with  the  proof  texts,  by  a 
number  of  children.  Let  the  teachers  see  to  it  that 
what  has  been  committed  to  memory  be  neither 
drawled  out  nor  declaimed,  but  that  in  a  simple  way 
only  the  principal  words  be  emphasized.  "Aufbeten" 
(to  speak  as  one  would  a  prayer)  is  the  expression  that 
was  used  by  our  forefathers  and  that  is  still  in  use  in 
some  localities.  Then  let  the  explanation  take  the  fol- 
lowing course : 

a)  When  it  is  necessary,  as  is  frequently  the  case, 
the  answer  is  only  the  completion  of  the  question  of 
the  catechist  framed  in  such  a  way  that  the  gist  of  the 
question  of  the  catechism  may  be  brought  out  in  a 
brief  answer. 

b)  The  answer  of  the  catechism  is  then  separated 
into  its  parts,  so  that  the  children  may  be  led  to  frame 
their  answers  to  the  questions  addressed  to  them  out  of 
the  text  of  the  catechism. 

c)  Next  the  parts  of  the  answer  of  the  catechism  are 
to  be  explained  in  such  a  way  that  the  teacher  himself 
will  introduce  the  new  matter  and  will  at  the  same 
time  bring  to  the  recollection  of  the  children,  by  means 
of  questions,  what  they  have  already  learned.  The 
teacher,  however,  needs  to  guard  against  falling  into 
the  habit  of  using  merely  dry  definitions,  as  was  the 
case  in  the  time  of  Dinter.  The  catechism  was  not 
prepared  as  a  mere  manual  of  memory  exercises. 


502  THE  HEIDELBERG  CATECHISM. 

d)  In  connection  with  each  part  Scripture  proofs 
pertaining  to  it  are  to  be  cited,  and,  if  necessary,  briefly 
explained  (which  has  been  kept  in  view  throughout 
this  commentary).  These,  however,  are  not  intended 
to  explain  but  to  prove  the  different  statements. 
According  to  the  fundamental  principle  of  our  Church, 
reformed  according  to  the  Word  of  God,  the  purpose 
of  these  Scripture  passages  is  to  show  how  fully  the 
doctrines  of  the  catechism  are  in  accord  with  the 
Scriptures.  When  a  familiar  example  from  Biblical 
history,  or  from  life,  or  a  proverb  can  be  introduced 
naturally  to  illustrate  a  point,  it  is  to  be  done  to  make 
the  instruction  more  animated.  It  is  not  well,  how- 
ever, to  expand  illustrations  in  all  their  fulness  and 
detail,  as  this  would  take  too  much  time  and  would 
interrupt  the  continuity  of  the  instruction  itself.  They 
ought  to  be  restricted  to  the  point  in  hand.  It  is  a 
very  undesirable  method  to  have  the  text  of  the  cate- 
chism rehearsed  without  analysis  and  to  have  it  fol- 
lowed by  a  bare  recital  of  the  proof  texts.  Such  a 
course  indicates  that  the  teacher  lacks  both  in  industry 
and  skill. 

3)  In  the  last  place,  what  has  been  explained  is  to 
be  briefly  reviewed.  The  same  is  to  be  done  at  the 
opening  of  the  next  lesson,  in  order  to  keep  up  the 
connection  with  what  follows.  For  instruction  in  the 
catechism  must  not  be,  at  least  in  the  upper  grades, 
disconnected,  but  systematic. 

Catechetical  instruction  is  to  be  given  in  the  middle 
and  upper  grades  of  the  school,  while  Bible  history 
begins  in  the  lower  grade,  and  is  continued  in  the 
other  two  grades  together  with  the  catechism.  In  the 
middle  grade,  when  one  teacher  gives  the  instruction 
in  the  three  grades  by  himself,  he  may  attach  the 
explanation  of  particular  questions  of  the  catechism  to 
the  study  of  different  events  in   Bible  history    without 


THE  HEIDELBERG  CATECHISM.  503 

assigning  a  separate  hour  to  instruct  in  the  catechism.* 
In  the  upper  grade  most  of  the  time  set  apart  for  relig- 
ious instruction  is  devoted  to  the  catechism.  How  far 
the  work  is  to  be  carried  and  what  particular  princi- 
ples of  catechetical  instruction  are  to  be  applied  at  dif- 
ferent times,  must  be  decided  by  the  teacher  himself 
in  the  light  of  his  normal  training,  and  must  be 
learned  in  part  by  experience. 

In  the  light  of  my  own  experience  I  can  assure  any 
one  who  1)  prepares  himself  thoroughly  for  catecheti- 
cal instruction,  2)  follows  the  above  method,  3)  keeps 
within  proper  bounds,  that  he  will  be  able,  by  the  help 
of  God,  to  advance  the  children  entrusted  to  him  in 
the  knowledge  of  the  catechism,  according  to  their 
several  gifts  and  capacities,  as  far  as  it  is  necessary  and 
possible.  One  thing  more.  Religious  instruction  in 
the  schools  is  not  only  to  open  the  understanding  to 
an  apprehension  of  the  truth  revealed  in  God's  saving 
Word,  as  this  is  apprehended  in  the  questions  of  the 
catechism,  but  also  to  secure  its  experience  in  the  heart. 
Only  what  proceeds  from  the  heart  reaches  the  heart, 
and  such  believing  Christian  experience  is  presupposed 
in  all  the  questions  of  the  Heidelberg  Catechism.  One 
is  properly  prepared,  therefore,  only  when  that  prepa- 
ration is  prayerfully  made,  and  then  the  exercises  of 
the  catechism  will  also  be  edifying.  The  apostle 
James  also  gives  good  advice  which  is  applicable  to 
catechists  (James  1 :  5)  :  "If  any  of  you  lack  wisdom, 
let  him  ask  of  God,  that  givetii  to  all  men  liberally, 
and  upbraideth  not ;  and  it  shall  be  given  him." 

*Iq  the  course  of  instruction  assigned  for  the  schools  of  Lippe, 
Nov.  18,  1873,  part  2,  twenty  one  historical  incidents  from  the  Old 
Testament  and  twenty-eight  from  the  New  are  indicated,  tos/ether 
with  appropriate  questions  from  the  catechism  for  instruction  in 
the  middle  jirade. 


504  THE  HEIDELBERG  CATECHISM. 

As  it  is  within  the  province  of  the  schools  to  teach 
the  catecliism  in  preparation  for  the  cluirch,  so  in  turn 
it  is  the  duty  of  the  church  and  the  home  to  co-operate 
with  the  schools.  Only  where  these  three  factors  work 
in  hearty  unanimity  can  the  true  end  of  religious  in- 
struction be  attained.  This  was  kept  prominently  in 
view  when  the  Heidelberg  Catechism  was  introduced, 
and  accounts  for  the  early  reputation  of  the  adherents 
of  the  Reformed  faith,  that  both  old  and  young  were 
firmly  established  in  the  knowledgeofsaving  truth,  and 
though  much  persecuted,  were  willing  and  able  to  defend 
their  faith.  They  provided  for  the  furtherance  and  con- 
firmation of  their  people  in  the  knowledge  of  Christian 
truth  by  means  of  catechetical  instruction  in  the  schools, 
catechetical  instruction  and  sermons  on  the  catechism 
in  the  church,  and  by  home  training. 

In  the  beginning  neither  a  certain  age  nor  a  particu- 
lar day  of  the  year  was  fixed  for  the  admission  or  con- 
firmation of  the  youth.  According  to  the  Palatinate  Di- 
rectory of  Worship  of  1563  (in  the  chapter  on  "  Prepar- 
ation for  the  Holy  Communion"'^')  after  the  celebration 
of  the  Lord's  Supper  has  been  announced  to  the  con- 
gregation from  the  pulpit  eight  days  in  advance, 

"  The  minister  shall  admonish  parents  and  heads  of  families 
to  instrnct  during  the  week  children  and  other  youths  (their  ser- 
vants) whom  they  wished  to  bring  to  the  table  of  the  Lord  for 
the  first  time,  and  on  the  following  Saturday  (at  the  preparatory 
service)  or  at  an  earlier  day  of  the  week  (at  the  mid-week  service), 

*  The  Lord's  Supper  shall  be  celebrated  iu  the  cities  at  least  every 
month,  in  the  towns  every  two  mouths,  and  at  Easter,  Whitsunday 
aud  Christmas.  When  it  seems  to  be  necessary  for  the  edification  of 
the  congregation,  or  the  custom  of  the  church  requires  it,  it  is  right 
and  proper  that  it  should  be  observed  more  frequently.  But  when- 
ever the  communion  is  to  be  celebrated,  it  shall  invariably  be  an- 
nounced to  the  congregation  by  the  minister  eight  days  in  advance, 
with  the  admonition  that  the  entire  congregation  shall  prepare  itself 
fur  it. 


THE  HEIDELBERG  CATECHISM.  r,05 

fls  the  needs  of  the  church  required,  thev  were  to  be  brought  to 
the  mini-ter  after  tlie  sermon  for  further  advice." 

After  the  preparatory  service 

"  The  minister  shall  take  his  place  before  the  communion  table, 
and  first  of  all  shall  admonish  the  young  people  present  who  had 
never  communed  before,  to  present  themselves  in  order  to  make 
confession  of  their  faith.  Then  the  minister  shall  require  those 
who  have  presented  themselves  to  recite  first  the  articles  of  the 
Creed,  the  Ten  Commandments  and  the  Lord's  Supj>er.  But  as 
some,  on  account  of  their  timidity,  may  not  be  able  to  repeat 
these  articles  word  for  word,  who  are  in  other  respects  blameless 
in  their  lives,  the  minister  shall  remind  them  of  the  chief  articles 
of  the  Christian  faith,  and  after  this  confession  has  been  made, 
they  shall  be  admitted  with  the  congregation  to  the  Lord's  table." 

The  Palatinate  Directory  of  Worship  gives  the  follow- 
ing directions  concerning  catechetical  instruction  and 
sermons  on  the  catechism.* 

"  Every  Lord's  Day  afternoon  at  the  hour  most  convenient  a 
sermon  shall  be  preached  on  the  catechism.  Where  two  ser- 
mons are  preached  in  the  afternoon,  as  is  the  case  in  the  cities, 
after  the  singing  of  the  hymn,  God's  blessing  shall  be  invoked 
that  His  Word  may  be  rightly  understood,  after  which  the  sum- 
mary of  the  catechism,  together  with  the  proof  texts  of  the  five 
principal  parts  shall  be  distinctly  read  to  the  congregation  at  the 
beginning  of  the  sermon  in  the  order  in  which  they  are  arranged. 
And  several  questions  of  the  twenty  following  these  parts  shall 
be  explained  for  half  an  hour.  After  the  sermon  the  youth  shall 
be  examined  and  shall  be  dismissed  with  a  prayer  and  benedic- 
tion and  sent  home.  In  the  second  sermon,  preached  later  in  the 
day,  the  catechism  and  the  chief  points  of  Christian  doctrine 
which  it  embraces  shall  be  explained  more  fully  and  exhaust- 
ively to  the  adult  portion  of  the  congregation.  The  service 
shall  be  opened  as  usual  with  an  invocation,  singing  and  prayer, 
after  which  a  Scripture  passage  relating  to  the  subject  to  be  pre- 
sented, together  with  the  questions  of  the  catechism  which  are  to 
be  expounded,  shall  be  read  and  intelligently  explained.  The 
service  shall  be  closed  with  the  prayer  following  the  lesson, 
which  is  specially  provided  for  use  with  the  catechism   ("  The 

*  Richter's  edition,  the  Evangeiical  Church  directories  of  the  six- 
teenth century,  Weimar,  II.,  260,  not  reprinted  in  full. 

39 


506  THE  HEIDELBERG  CATECHISM. 

prayer  after  the  sermon  on  theeateeliism").  In  the  eountry  and 
in  towns  where  but  one  sermon  is  preached  in  the  afternoon, 
the  minister,  after  the  bell  lias  been  rung  a  second  time  for  ser- 
vice, shall  examine  and  catechize  the  youth  before  the  sermon, 
and  when  he  is  through,  the  bell  shall  be  rung  a  third  time, 
that  the  whole  congregation  may  be  gathered.  Then,  after  the 
singing  and  prayer,  the  summary  of  the  catechism  shall  l)e  read, 
after  which  several  (questions  shall  be  explained  for  half  an 
hour;  then  those  called  forward  shall  be  kindly  and  consider- 
ately examined  and  instructed  in  the  fundamental  truths  of  sal- 
vation, and  finally  the  service  shall  be  closed  with  the  usual 
prayer," — "■  In  the  cities  the  Sunday  afternoon  sermons  shall 
cover  the  entire  catechism  once  a  year," 

Regulations  with  reference  to  catechetical  instruction 
and  sermons  on  the  catechism  similar  to  those  pre- 
scribed by  the  Palatinate  Directory  of  Worship  were 
instituted  in  all  the  Reformed  churches  of  Germany. 

At  the  Synod  of  Dort  (15th  session)  the  delegates  of 
East  Friesland  (the  pastors  Eilshemius  and  Grimers- 
hemius  of  Emden)  describe  the  catechetical  arrange- 
ments that  prevailed  among  them  in  the  following  man- 
ner :  The  schoolmasters  are  required  to  subscribe  their 
names  to  a  solemn  agreement,  that  along  with  the  other 
duties  of  their  office  they  will  devote  themselves 
earnestly  to  catechetical  instruction,  and  will  diligently 
prosecute  it  with  their  scholars.  The  pastors,  elders 
and  school  inspectors,  therefore,  make  quarterly  visits 
to  the  schools  of  their  congregations,  to  assure  them- 
selves of  the  industry  of  the  teachers  and  of  the  progress 
of  the  scholars  in  the  knowledge  of  the  catechism.  On 
Sunday  afternoon  the  schoolmasters  bring  their  schol- 
ars regularly  to  the  church  service.  The  boys  five 
and  six  years  of  age  repeat  the  principal  parts  and 
questions  of  the  catechism.  Other  scholars  to  the  num- 
ber of  thirty  or  forty  recite  from  memory  the  questions 
which  are  to  be  explained  in  the  sermon.  When  the 
children  are  dismissed  from  school,  pious  parents  are  in 


THE  HEIDELBERG  CATECHISM.  507 

the  habit  of  going  over  the  catechism  with  them,  espe- 
cially on  the  evening  of  festival  clays,  and  in  order  that 
they  may  not  forget  it,  they  make  them  recite  it. 
When  youths  and  maidens,  as  well  as  adults,  are  admit- 
ted to  the  Lord's  Supper,  they  are  publicly  examined 
in  the  catechism  in  the  presence  of  the  entire  congrega- 
tion, and  they  recite  the  same  from  memory,  except  the 
timid  ones,  who  are  examined  privately.  The  minister 
who  conducts  the  catechetical  instruction,  after  prayer, 
himself  quotes  the  five  principal  parts,  after  which  the 
boys  and  girls  recite  the  questions  that  are  to  be 
explained.  The  explanation,  which  is  brief  and  com- 
prehensive, is  followed  by  an  edifying  application..  The 
catechism  is  gone  over  every  six  months,  and  in  their 
annual  pastoral  visits  the  ministers  admonish  all  their 
members,  both  young  and  old,  to  persevere  faithfully 
in  their  study  of  the  catechism. 

The  Directory  of  Worship  of  Lippe  of  1684,  chapter 
VIIL,  gives  detailed  directions  "  concerning  catechiza- 
tion  and  how  the  same  is  to  be  conducted," 

"  As  catechizatioa  which  is  founded  upon  the  Word  of  God, 
and  confirmed  by  the  practice  of  the  Church,  is,  according  to  the 
experience  of  all  ages,  a  very  important  part  of  the  office  of  the 
Christian  ministry,  so  that  without  the  same  very  little  fruit  can 
be  expected  from  the  preaching  of  the  pulpit,  because  the  hear- 
ers who  have  not  been  instructed  and  have  no  knowledge  of  the 
fundamental  doctrines  of  Christianity,  understand  very  little  of 
what  is  preached  to  them,  but  continue  in  gross  ignorance  and 
unbelief;  not  only  in  the  schools,  but  also  in  the  churches  of 
these  dominions,  catechization  shall  be  prosecuted  with  the  great- 
est earnestness  by  the  ministers,  and  where  it  is  not  yet  intro- 
duced, it  shall  be  introduced  without  delay,  and  shall  be  culti- 
vated no  less  assiduously  than  the  preaching  of  the  Word,  in 
order  that  by  this  blessed  means  they  may  diligently  and  faith- 
fully instruct  not  only  tlie  youth,  but  also  adults  who  are  with- 
out a  knowledge  of  the  chief  doctrines  of  the  Christian  faith, 
and  bring  them  to  a  true  knowledge  ol  God  in  Christ,  and  to 
Christian,  God-fearing  life  and  conduct. 


508  THE  HEIDELBERG  CATECHISM. 

"  To  this  end  parents,  fathers  and  mothers,  shall  not  only  ad- 
monish and  urii'e  their  ehildren  and  servants  with  all  earnest- 
ness, but  are  also  to  go  before  them  in  the  way  of  example,  so 
that  young  and  old  will  attend  as  often  and  as  faithfully  as  pos- 
sible eateehetieal  instruction  in  the  church. 

"  Catechization  shall  be  conducted  in  the  following  manner  : 
the  minister  in  his  place  after  having  preached  on  the  Lord's 
Day  a  sermon  on  the  catechism,  shall  politely  invite  the  youth 
into  the  choir  or  some  other  suitable  ])lace  in  the  church,  that 
he  may  examine  them  and  thus  ascertain  what  they  have  learned 
of  Christian  doctrine  from  the  sermon,  or  in  school  or  from 
their  parents.* 

"  In  congregations  in  the  country,  where  during  the  winter  on 
account  of  the  shortness  of  the  days  no  afternoon  sermon  is 
preached,  the  minister  shall  nevertheless  catechize  in  the  after- 
noon the  older  youths,  especially  those  who  desire  to  be  admitted 
to  the  Lord's  Supper  in  the  near  future.f 

"  In  large  and  extensive  parishes  the  children  shall  be  divided 
into  classes  for  catechetical  instruction  on  Sunday.  These  class- 
es shall  recite  the  catechism  in  turn,  but  all  shall  be  required  to 
be  present  and  to  listen.  A  roll  shall  be  kept  and  in  cases  of 
absence  the  parents  shall  be  earnestly  admoni-hed. 

*  This  regulation  is  in  accord  with  the  resolulion  adopted  by  the 
Synod  of  Dort  at  the  conclusioa  of  its  deliberations  upon  catecheti- 
cal instruction  (sessions  114-117,  Nov.  27-30.1618):  "  la  order 
that  the  Christian  youths  from  their  earliest  years  may  be  instructed 
with  the  utmost  care  in  the  fundamental  doctrines  of  religion, 
threefold  catechetical  instruction  shall  be  observed  :  in  the  home  by 
the  parents,  in  the  schools  by  the  teacher.-",  in  the  churches  by  the 
ministers  and  elders.  Accordingly  patents  are  to  instruct  their 
children  and  servants  at  home  in  the  primary  truths  of  Christian 
doctrine,  shall  frequently  urge  them  to  prayer  and  the  fear  of  God, 
shall  take  them  with  them  to  church,  especially  to  the  sermons  on 
the  catechism,  shall  review  these  sermons  with  them  at  home,  and 

shall  require   them    t  >   commit   to    memory    important  Scriptural 

„__„„„„„  )> 


t  In  the  Directory  of  Worship,  ch^ip.  X.,  p.  7,  it  is  stated  : 
"  Such  confirmation  ot' catechumens  shall  take  place  twice  a  year 
on  the  Sunday  precading  the  semi  annual  fast-days  (Good  Friday 
and  the  fast-day  in  September),  as  miy  be  m  )3t  agreeable  or 
suitable." 


THE  HEIDELBERG  CATECHISM.  509 

"  In  their  catechetical  iustructiou  the  ministers  shall  proceed 
carefully,  and  as  spiritual  fathers  shall  not  only  deal  kindly  and 
gently,  yet  earnestly  when  necessary,  with  the  catechumens,  but 
also  in  all  their  questions  and  instruction  shall  have  regard  for 
the  capacity,  age  and  understanding  of  their  catechumens. 

"  The  catechization  shall  proceed  according  to  the  order  and 
divisions  of  the  Heidelberg  Catechism,  so  that  the  questions 
and  answers,  which  are  to  be  treated  in  the  sermon,  shall  be 
used  afterward  in  the  catechization,  and  whenever  possible  the 
entire  catechism  shall  be  covered  every  year. 

"  No  minister  shall  be  allowed  to  introduce  a  new  or  special 
catechism,  but  each  one  must  retain  the  Heidelberg  Catechism, 
and  must  explain  its  questions  and  answers  with  sufficient  sim- 
plicity to  enable  all  to  understand  them. 

"  The  catechization  shall  aim  not  only  to  impart  a  knowledge 
of  the  truth  to  the  catechumens,  but  also  to  exhibit  with  the 
utmost  clearness  the  power  and  beauty  of  true  godliness  which 
is  embraced  in  every  fundamental  article  of  the  Christian  faith. 

"  Besides,  every  preacher  shall,  after  having  preached  a  ser- 
mon, hold  catechetical  instruction  on  other  days  of  the  Aveek,  or 
at  other  suitable  hours,  either  in  the  church  or  in  his  own 
house,  which  shall  be  attended  by  all  children  who  can  con- 
veniently do  so." 

If  the  Heidelberg  Catechism  is  ever  to  bring  its 
richest  blessings  again  into  our  Reformed  congrega- 
tions, and  the  ancient  loyalty  to  Scripture  is  to  regain 
its  supremacy,  the  schools,  the  Church  and  the  family 
must  co-operate  in  every  way  possible  and  with  the 
greatest  earnestness  to  re-establish  faithful  catechet- 
ical instruction,  and  the  Reformed  method  of  catechiz- 
ing must  be  revived. 


DOCTRINAL  INDEX. 


Altar,  268,  285. 

Augels,  53,  94. 

Atonement,  150,  49,  134,  33. 

Baptism,  251. 

Bible  (see  Word  of  God  and 
Gospel). 

Christ,  110. 

Cnrist's  Ascension,  177,  234. 

"       Incarnation,  138. 

"       Intercession,  183. 

"       Offices,  119. 

Person,  54,  56,  179. 

"       Second  Coming,  194. 

"       kSession,  186. 
Christian,  124,  133. 
Church,  209. 
Church  Discipline,  302. 
Communion  of  Saints,  218. 
Confirmation,  261. 
Conscience,  9. 
Covetousness,  400. 
Creation,  93. 
Creation  of  Man,  21. 
Creed,  Apostles',  81. 

Death,  164. 
Depravity,  36. 
Devil,  3,  95. 

Election,  217,  218. 
Eternal  Eite,  229. 

Faith,  74,  1,  10,  231. 
Fall,  25. 


False  Witness,  397. 
Forgiveness,  221,  433. 

God,  83. 

Good  Works,  313. 

Gospel,  59,  81. 

Heaven,  229. 

Hell,  169. 

Holy    Ghost,    75,    141,    201, 

242. 
Home,  376. 

Idolatry,  341,  353. 
Images,  Use  of,  355. 
Inability,  Human,  17,  51. 
Intercession  of  Saints,  113,  345. 

Judgment  Day,  194,  225. 
Justice  of  God,  41,  49,  159. 
Justification  by  Faith,  116, 221, 

232. 
Justification    by   Works,    115, 

237. 

Law  of  God,  9,  44,  60. 
Liceutioiisness,  387. 
Lord's  Prayer,  416. 
Lord's  Supper,  267. 

Mau,  the  Image  of  God,  23. 
Man,  Old  and  New,  166,  317. 
Mediator,  53. 
Murder,  380. 

Oaths,  364. 


512 


DOCTRINAL  INDEX. 


Parents  and  Children,  376. 
Perseverance  of  Saints,  217. 
Praver,  405. 
Profanity,  360. 
Providence,  102,  157,  430. 

Redemption  (see  Atonement). 
Resurrection,  172,  224. 

Sabbatb,  368. 
Sacraments,  242. 
Satisfaction  of  Christ(see  Atone- 
ment). 


Scripture  (see  Word  of  God). 
Sin,  8,  33,  105. 
Sins,  Classes  of,  34. 

Temptation,  27,  436. 
Ten  Commandments,  302. 
Theft,  392. 
Trinity,  83. 

Ubiquity,  182. 

Union  With  Christ,  74. 

Word  of  God,  242,  59,  81,  248. 


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